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jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706The obscurity of the ark, during the reign of Saul, had been as great a grievance to Israel as the insults of the Philistines. David, having humbled the Philistines and mortified them in gratitude for that favour, and in pursuance of his designs for the public welfare, is here bringing up the ark to his own city, that it might be near him, and be an ornament and strength to his new foundation. Here is, I. An attempt to do it, which failed and miscarried. The design was well laid, ver. 1, 2. But, 1. They were guilty of an error in carrying it in a cart, ver. 3-5. 2. They were punished for that error by the sudden death of Uzzah (ver. 6, 7), which was a great terror to David (ver. 8, 9) and put a stop to his proceedings, ver. 10, 11. II. The great joy and satisfaction with which it was at last done, ver. 12-15. And, 1. The good understanding between David and his people, ver. 17-19. 2. The uneasiness between David and his wife upon that occasion, ver. 16, 20-23. And, when we consider that the ark was both the token of God's presence and a type of Christ, we shall see that this story is very instructive.Adam Clarke: Commentary on the Bible - 1831David goes with thirty thousand men to being the ark from Kiriath-jearim to Jerusalem, Sa2 6:1-5. The ox stumbling, Uzzah, who drove the cart on which the ark was placed, put forth his hand to save it from falling: the Lord was displeased, and smote him so that he died, Sa2 6:6, Sa2 6:7. David, being alarmed, carries the ark to the house of Obed-edom, Sa2 6:8-10. Here it remained three months; and God prospered Obed-edom, in whose house it was deposited, Sa2 6:11. David, hearing of this, brings the ark, with sacrifices and solemn rejoicings, to Jerusalem, Sa2 6:12-15. Michal, seeing David dance before the ark, despises him, Sa2 6:16. He offers burnt-offerings and peace offerings, and deals among all the people, men and women, a cake of bread, a good piece of flesh, and a flagon of wine each, Sa2 6:17-19. Michal coming to meet him, and seeing him dance extravagantly before the ark, reproaches him for his conduct: he vindicates himself, reproves her, and she dies childless, Sa2 6:20-23.2 Kings (2 Samuel) 6:1 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Sa2 6:1, David fetches the ark from Kirjath-jearim on a new cart; Sa2 6:6, Uzzah is smitten at Perez-uzzah; Sa2 6:9, God blesses Obed-edom for the ark; Sa2 6:12, David brings the ark into Zion with sacrifices, and dances before it; for which Michal despises him; Sa2 6:17, He places it in a tabernacle with great joy and feasting; Sa2 6:20, Michal, reproving David for his religious joy, is childless to her death.Carl Friedrich Keil and Franz DelitzschRemoval of the Ark to Jerusalem - 2 Samuel 6 After David had selected the citadel of Zion, or rather Jerusalem, as the capital of the kingdom, he directed his attention to the organization and improvement of the legally established worship of the congregation, which had fallen grievously into decay since the death of Eli, in consequence of the separation of the ark from the tabernacle. He therefore resolved first of all to fetch out the ark of the covenant, as the true centre of the Mosaic sanctuary, from its obscurity and bring it up to Zion; and having deposited it in a tent previously prepared to receive it, to make this a place of worship where the regular worship of God might be carried on in accordance with the instructions of the law. That he should make the capital of his kingdom the central point of the worship of the whole congregation of Israel, followed so naturally from the nature of the kingdom of God, and the relation in which David stood, as the earthly monarch of that kingdom, towards Jehovah the God-king, that there is no necessity whatever to seek for even a partial explanation in the fact that David felt it desirable to have the high priest with the Urim and Thummim always close at hand. But why did not David remove the Mosaic tabernacle to Mount Zion at Jerusalem at the same time as the ark of the covenant, and so restore the divinely established sanctuary in its integrity? This question can only be answered by conjectures. One of the principal motives for allowing the existing separation of the ark from the tabernacle to continue, may have been that, during the time the two sanctuaries had been separated, two high priests had arisen, one of whom officiated at the tabernacle at Gibeon, whilst the other, namely Abiathar, who escaped the massacre of the priests at Nob and fled at once to David, had been the channel of all divine communications to David during the time of his persecution by Saul, and had also officiated as high priest in his camp; so that he could no more think of deposing him from the office which he had hitherto filled, in consequence of the reorganization of the legal worship, than he could of deposing Zadok, of the line of Eleazar, the officiating high priest at Gibeon. Moreover, David may from the very first have regarded the service which he instituted in connection with the ark upon Zion as merely a provisional arrangement, which was to continue till his kingdom was more thoroughly consolidated, and the way had been thereby prepared for erecting a fixed house of God, and so establishing the worship of the nation of Jehovah upon a more durable foundation. David may also have cherished the firm belief that in the meantime the Lord would put an end to the double priesthood which had grown out of the necessities of the times, or at any rate give him some direct revelation as to the arrangements which he ought to make. We have a parallel account of the removal of the ark of the covenant to Zion in 1Chron 13:5 and 1Chron 13:6, which agrees for the most part verbatim, at all events in all essential points, with the account before us; but the liturgical side of this solemn act is very elaborately described, especially the part taken by the Levites, whereas the account given here is very condensed, and is restricted in fact to an account of the work of removing the ark from Kirjath-jearim to Jerusalem as carried out by David. David composed the 24th Psalm for the religious ceremonies connected with the removal of the ark to Mount Zion. John GillINTRODUCTION TO SECOND SAMUEL 6In this chapter we are told that David fetched the ark from Baale of Judah, with an intent to bring it to his own city, 2Kings 6:1; but Uzzah being smitten for his error concerning it, David was displeased, and left it at the house of Obededom, where it remained three months, and proved a blessing to his house, 2Kings 6:6; which David hearing of, went and brought it from thence with great expressions of joy before it as it came along, and offered offerings to the Lord at the setting it in its place, and gave gifts to the people, 2Kings 6:12; but Michal his wife was displeased with some of his gestures on that occasion, which made some difference between them, and which, on Michal's part, was resented by the Lord himself; for she became barren for it to the time of her death, 2Kings 6:20. Robert Jamieson, A. R. Fausset and David BrownDAVID FETCHES THE ARK FROM KIRJATH-JEARIM ON A NEW CART. (2Kings 6:1-5)Again, David gathered together all the chosen men of Israel--(See 2Kings 5:1). The object of this second assembly was to commence a national movement for establishing the ark in Jerusalem, after it had continued nearly fifty years in the house of Abinadab (see on 1Chron 13:1). |
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6:16:1: Եւ ժողովեա՛ց միւսանգամ Դաւիթ զամենայն երիտասարդս յԻսրայէլէ իբրեւ իւթանասուն հազար։ Եւ ժողովեաց միւսանգամ Դաւիթ զամենայն երիտասարդս յԻսրայելէ իբրեւ [57]եւթանասուն հազար:1 Դաւիթը կրկին հաւաքեց Իսրայէլի բոլոր երիտասարդներին՝ մօտաւորապէս եօթանասուն հազար հոգի: 6 Դաւիթ նորէն Իսրայէլէն երեսուն հազար ընտրուած մարդիկ հաւաքեց 6:1: Եւ ժողովեա՛ց միւսանգամ Դաւիթ զամենայն երիտասարդս յԻսրայէլէ իբրեւ իւթանասուն հազար։ 1 Դաւիթը կրկին հաւաքեց Իսրայէլի բոլոր երիտասարդներին՝ մօտաւորապէս եօթանասուն հազար հոգի: 6 Դաւիթ նորէն Իսրայէլէն երեսուն հազար ընտրուած մարդիկ հաւաքեց zohrab-1805▾ eastern-1994▾ western am▾ |
6:16:1 И собрал снова Давид всех отборных {людей} из Израиля, тридцать тысяч ns{В греческом переводе: около семидесяти тысяч.}. 6:1 καὶ και and; even συνήγαγεν συναγω gather ἔτι ετι yet; still Δαυιδ δαβιδ Dabid; Thavith πάντα πας all; every νεανίαν νεανιας young man ἐξ εκ from; out of Ισραηλ ισραηλ.1 Israel ὡς ως.1 as; how ἑβδομήκοντα εβδομηκοντα seventy χιλιάδας χιλιας thousand 6:1 וַ wa וְ and יֹּ֨סֶף yyˌōsef אסף gather עֹ֥וד ʕˌôḏ עֹוד duration דָּוִ֛ד dāwˈiḏ דָּוִד David אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole בָּח֥וּר bāḥˌûr בָּחוּר young man בְּ bᵊ בְּ in יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel שְׁלֹשִׁ֥ים šᵊlōšˌîm שָׁלֹשׁ three אָֽלֶף׃ ʔˈālef אֶלֶף thousand 6:1. congregavit autem rursum David omnes electos ex Israhel triginta miliaAnd David again gathered together all the chosen men of Israel, thirty thousand. 6:1. Then David again gathered together all the elect men of Israel, thirty thousand. 6:1. Again, David gathered together all [the] chosen [men] of Israel, thirty thousand. 6:1 Again, David gathered together all [the] chosen [men] of Israel, thirty thousand: 6:1 И собрал снова Давид всех отборных {людей} из Израиля, тридцать тысяч ns{В греческом переводе: около семидесяти тысяч.}. 6:1 καὶ και and; even συνήγαγεν συναγω gather ἔτι ετι yet; still Δαυιδ δαβιδ Dabid; Thavith πάντα πας all; every νεανίαν νεανιας young man ἐξ εκ from; out of Ισραηλ ισραηλ.1 Israel ὡς ως.1 as; how ἑβδομήκοντα εβδομηκοντα seventy χιλιάδας χιλιας thousand 6:1 וַ wa וְ and יֹּ֨סֶף yyˌōsef אסף gather עֹ֥וד ʕˌôḏ עֹוד duration דָּוִ֛ד dāwˈiḏ דָּוִד David אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole בָּח֥וּר bāḥˌûr בָּחוּר young man בְּ bᵊ בְּ in יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel שְׁלֹשִׁ֥ים šᵊlōšˌîm שָׁלֹשׁ three אָֽלֶף׃ ʔˈālef אֶלֶף thousand 6:1. congregavit autem rursum David omnes electos ex Israhel triginta milia And David again gathered together all the chosen men of Israel, thirty thousand. 6:1. Then David again gathered together all the elect men of Israel, thirty thousand. 6:1. Again, David gathered together all [the] chosen [men] of Israel, thirty thousand. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706The Removal of the Ark. B. C. 1045.1 Again, David gathered together all the chosen men of Israel, thirty thousand. 2 And David arose, and went with all the people that were with him from Baale of Judah, to bring up from thence the ark of God, whose name is called by the name of the LORD of hosts that dwelleth between the cherubims. 3 And they set the ark of God upon a new cart, and brought it out of the house of Abinadab that was in Gibeah: and Uzzah and Ahio, the sons of Abinadab, drave the new cart. 4 And they brought it out of the house of Abinadab which was at Gibeah, accompanying the ark of God: and Ahio went before the ark. 5 And David and all the house of Israel played before the LORD on all manner of instruments made of fir wood, even on harps, and on psalteries, and on timbrels, and on cornets, and on cymbals. We have not heard a word of the ark since it was lodged in Kirjath-jearim, immediately after its return out of its captivity among the Philistines (1 Sam. vii. 1, 2), except that, once, Saul called for it, 1 Sam. xiv. 18. That which in former days had made so great a figure is now thrown aside, as a neglected thing, for many years. And, if now the ark was for so many years in a house, let it not seem strange that we find the church so long in the wilderness, Rev. xii. 14. Perpetual visibility is no mark of the true church. God is graciously present with the souls of his people even when they want the external tokens of his presence. But now that David is settled in the throne the honour of the ark begins to revive, and Israel's care of it to flourish again, wherein also, no doubt, the good people among them had been careful, but they lacked opportunity. See Phil. iv. 10. I. Here is honourable mention made of the ark. Because it had not been spoken of a great while, now that it is spoken of observe how it is described (v. 2): it is the ark of God whose name is called by the name of the Lord of hosts that dwelleth between the cherubim, or at which the name, even the name of the Lord of hosts, was called upon, or upon which the name of the Lord of hosts was called, or because of which the name is proclaimed, the name of the Lord of hosts (that is, God was greatly magnified in the miracles done before the ark), or the ark of God, who is called the name (Lev. xxiv. 11, 16), the name of the Lord of hosts, sitting on the cherubim upon it. Let us learn hence, 1. To think and speak highly of God. He is the name above every name, the Lord of hosts, that has all the creatures in heaven and earth at his command, and receives homage from them all, and yet is pleased to dwell between the cherubim, over the propitiatory or mercy-seat, graciously manifesting himself to his people, reconciled in a Mediator, and ready to do them good. 2. To think and speak honourably of holy ordinances, which are to us, as the ark was to Israel, the tokens of God's presence (Matt. xxviii. 2), and the means of our communion with him, Ps. xxvii. 4. It is the honour of the ark that it is the ark of God; he is jealous for it, is magnified in it, his name is called upon it. The divine institution puts a beauty and grandeur upon holy ordinances, which otherwise have no form nor comeliness. Christ is our ark. In and by him God manifests his favour and communicates his grace to us, and accepts our adoration and addresses. II. Here is an honourable attendance given to the ark upon the removal of it. Now, at length, it is enquired after, David made the motion (1 Chron. xiii. 1-3), and the heads of the congregation agreed to it, v. 4. All the chosen men of Israel are called together to grace the solemnity, to pay their respect to the ark, and to testify their joy in its restoration. The nobility and gentry, elders and officers, came to the number of 30,000 (v. 1), and the generality of the common people besides (1 Chron. xiii. 5); for, some think, it was done at one of the three great festivals. This would make a noble cavalcade, and would help to inspire the young people of the nation, who perhaps had scarcely heard of the ark, with a great veneration for it, for this was certainly a treasure of inestimable value which the king himself and all the great men waited upon, and were a guard to. III. Here are great expressions of joy upon the removal of the ark, v. 5. David himself, and all that were with him that were musically inclined, made use of such instruments as they had to excite and express their rejoicing upon this occasion. It might well put them into a transport of joy to see the ark rise out of obscurity and move towards a public station. It is better to have the ark in a house than not at all, better in a house than a captive in Dagon's temple; but it is very desirable to have it in a tent pitched on purpose for it, where the resort to it may be more free and open. As secret worship is better the more secret it is, so public worship is better the more public it is; and we have reason to rejoice when restraints are taken off, and the ark of God finds welcome in the city of David, and has not only the protection and support, but the countenance and encouragement, of the civil powers; for joy of this they played before the Lord. Note, Public joy must always be as before the Lord, with an eye to him and terminating in him, and must not degenerate into that which is carnal and sensual. Dr. Lightfoot supposes that, upon this occasion, David penned the 68th Psalm, because it begins with that ancient prayer of Moses at the removing of the ark, Let God arise, and let his enemies be scattered; and notice is taken there (v. 25) of the singers and players on instruments that attended, and (v. 27) of the princes of several of the tribes; and perhaps those words in the last verse, O God, thou art terrible out of thy holy places, were added upon occasion of the death of Uzzah. IV. Here is an error that they were guilty of in this matter, that they carried the ark in a cart or carriage, whereas the priests should have carried it upon their shoulders, v. 3. The Kohathites that had the charge of the ark had no wagons assigned them, because their service was to bear it upon their shoulders, Num. vii. 9. The ark was no such heavy burden but that they might, among them, have carried it as far as Mount Sion upon their shoulders, they needed not to put it in a cart like a common thing. It was no excuse for them that the Philistines had done so and were not punished for it; they knew no better, nor had they any priests or Levites with them to undertake the carrying of it; better carry it in a cart than that any of Dagon's priests should carry it. Philistines may cart the ark with impunity; but, if Israelites do so, they do it at their peril. And it mended the matter very little that it was a new cart; old or new, it was not what God had appointed. I wonder how so wise and good a man as David was, that conversed so much with the law of God, came to be guilty of such an oversight. We will charitably hope that it was because he was so extremely intent upon the substance of the service that he forgot to take care of this circumstance. Adam Clarke: Commentary on the Bible - 18316:1: Thirty thousand - This is supposed to have been a new levy; and thus he augmented his army by 30,000 fresh troops. The Septuagint has 70,000.2 Kings (2 Samuel) 6:2 Albert Barnes: Notes on the Bible - 18346:1: Again - It should be, "and David again gathered," etc., i. e. after the pRev_ious gathering, either for his election to the kingdom Sa2 5:1-3 or for the Philistine war Sa2 5:17-25, he assembled them again for the peaceful purpose of bringing up the ark to Mount Zion (see marginal reference). The whole narrative indicates the progressive consolidation of David's power, and the settlement of his monarchy on strong foundations.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:1: Sa2 5:1; Kg1 8:1; Ch1 13:1-4; Psa 132:1-6Carl Friedrich Keil and Franz Delitzsch2Kings 6:1 The ark fetched from Kirjath-jearim. - 2Kings 6:1. "David assembled together again all the chosen men in Israel, thirty thousand." יסף for יאסף is the Kal of אסף, as in 1Kings 15:6; Ps 104:29. עוד, again, once more, points back to 2Kings 5:1, 2Kings 5:3, where all Israel is said to have assembled for the first time in Hebron to anoint David king. It is true that that assembly was not convened directly by David himself; but this was not the point in question, but merely their assembling a second time (see Bertheau on 1Chron 13:5). בּחוּר does not mean "the young men" here (νεάνια, lxx), or "the fighting men," but, according to the etymology of the word, "the picked men." Instead of thirty thousand, the lxx have seventy chiliads, probably with an intentional exaggeration, because the number of men in Israel who were capable of bearing arms amounted to more than thirty thousand. The whole nation, through a very considerable body of representatives, was to take part in the removal of the ark. The writer of the Chronicles gives a more elaborate account of the preparations for these festivities (1Chron 13:1-5); namely, that David took counsel with the heads of thousands and hundreds, and all the leaders, i.e., all the heads of families and households, and then with their consent collected together the whole nation from the brook of Egypt to Hamath, of course not every individual, but a large number of heads of households as representatives of the whole. This account in the Chronicles is not an expansion of the brief notice given here; but the account before us is a condensation of the fuller description given in the sources that were employed by both authors. 2Kings 6:2 "David went with all the people that were with him to Baale-Jehuda, to fetch up the ark of God from thence." The words והוּדה מבּעליcause some difficulty on account of the מן, which is used instead of the accusative with ה loc., like בּעלתה in the Chronicles; yet the translators of the Septuagint, Chaldee, Vulgate, and other versions, all had the reading מן in their text, and בּעלי has therefore been taken as an appellative and rendered ἀπὸ τῶν ἀρχότων Ἰουδά ("from the rulers of Judah"), or as Luther renders it, "from the citizens of Judah." This is decidedly incorrect, as the word "thence" which follows is perfectly unintelligible on any other supposition than that Baale-Jehudah is the name of a place. Baale-Jehudah is another name of the city of Kirjath-jearim (Josh 15:60; Josh 18:14), which is called Baalah in Josh 15:9 and 1Chron 13:6, according to its Canaanitish name, instead of which the name Kirjath-jearim (city of the woods) was adopted by the Israelites, though without entirely supplanting the old name. The epithet "of Judah" is a contraction of the fuller expression "city of the children of Judah" in Josh 18:14, and is added to distinguish this Baal city, which was situated upon the border of the tribe of Judah, from other cities that were also named after Baal, such as Baal or Baalath-beer in the tribe of Simeon (1Chron 4:33; Josh 19:8), Baalath in the tribe of Dan (Josh 19:44), the present Kuryet el Enab (see at Josh 9:17). The מן (from) is either a very ancient error of the pen that crept by accident into the text, or, if genuine and original, it is to be explained on the supposition that the historian dropped the construction with which he started, and instead of mentioning Baale-Jehudah as the place to which David went, gave it at once as the place from which he fetched the ark; so that the passage is to be understood in this way: "And David went, and all the people who were with him, out of Baale-Jehudah, to which they had gone up to fetch the ark of God" (Kimchi). In the sentence which follows, a difficulty is also occasioned by the repetition of the word שׁם in the clause עליו ... נקרא עשׁר, "upon which the name is called, the name of Jehovah of hosts, who is enthroned above the cherubim." The difficulty cannot be solved by altering the first שׁם into שׁם, as Clericus, Thenius, and Bertheau suggest: for if this alteration were adopted, we should have to render the passage "where the name of Jehovah of hosts is invoked, who is enthroned above the cherubim (which are) upon it (i.e., upon the ark);" and this would not only introduce an unscriptural thought into the passage, but it would be impossible to find any suitable meaning for the word עליו, except by making very arbitrary interpolations. Throughout the whole of the Old Testament we never meet with the idea that the name of Jehovah was invoked at the ark of the covenant, because no one was allowed to approach the ark for the purpose of invoking the name of the Lord there; and upon the great day of atonement the high priest was only allowed to enter the most holy place with the cloud of incense, to sprinkle the blood of the atoning sacrifice upon the ark. Moreover, the standing expression for "call upon the name of the Lord" is יי בשׁם קרא; whereas פּ על יי שׁם נקרא signifies "the name of Jehovah is called above a person or thing." Lastly, even if עליו belonged to הכּרבים ישׁב, it would not only be a superfluous addition, occurring nowhere else in connection with הך ישׁב, not even in 1Chron 13:6 (vid., 1Kings 4:4; 4Kings 19:15; Is 37:16; Ps 99:1), but such an addition if made at all would necessarily require עליו אשׁר ע (vid., Ex 25:22). The only way in which we can obtain a biblical thought and grammatical sense is by connecting עליו with the אשׁר before נקרא: "above which (ark) the name of Jehovah-Zebaoth is named," i.e., above which Jehovah reveals His glory or His divine nature to His people, or manifests His gracious presence in Israel. "The name of God denotes all the operations of God through which He attests His personal presence in that relation into which He has entered to man, i.e., the whole of the divine self-manifestation, or of that side of the divine nature which is turned towards men" (Oehler, Herzog's Real-Encycl. x. p. 197). From this deeper meaning of "the name of God" we may probably explain the repetition of the word שׁם, which is first of all written absolutely (as at the close of Lev 24:16), and then more fully defined as "the name of the Lord of hosts." 2Kings 6:3-4 "They set the ark of God upon a new cart, and took it away from the house of Abinadab." הרכּיב means here "to put (load) upon a cart," and נשׂא dn to take away, i.e., drive off: for there are grammatical (or syntactical) reasons which make it impossible to render וישּׂאהוּ as a pluperfect ("they had taken"), on account of the previous וירכבו. The ark of the covenant had been standing in the house of Abinadab from the time when the Philistines had sent it back into the land of Israel, i.e., about seventy years (viz., twenty years to the victory at Ebenezer mentioned in 1Kings 7:1., forty years under Samuel and Saul, and about ten years under David: see the chronological table). The further statement, that "Uzzah and Ahio, sons of Abinadab, drove the cart," may easily be reconciled with this. These two sons were either born about the time when the ark was first taken to Abinadab's house, or at a subsequent period; or else the term sons is used, as is frequently the case, in the sense of grandsons. The words from חדשׁה (the last word in 2Kings 6:3) to Gibeah in 2Kings 6:4 are wanting in the Septuagint, and can only have been introduced through the error of a copyist, whose eye wandered back to the first עגלה in 2Kings 6:3, so that he copied a whole line twice over; for they not only contain a pure tautology, a merely verbal and altogether superfluous and purposeless repetition, but they are altogether unsuitable to the connection in which they stand. Not only is there something very strange in the repetition of the חדשׁה without an article after העגלה; but the words which follow, ארון ה עם (with the ark of God), cannot be made to fit on to the repeated clause, for there is no sense whatever in such a sentence as this: "They brought it (the ark) out of the house of Abinadab, which is upon the hill, with the ark of God." The only way in which the words "with the ark" can be made to acquire any meaning at all, is by omitting the repetition referred to, and connecting them with the new cart in 2Kings 6:3 : "Uzzah and Ahio ... drove the cart with the ark of God, and Ahio went before the ark." נהג, to drive (a carriage), is construed here with an accusative, in 1Chron 13:7 with בּ, as in Is 11:6. 2Kings 6:5 And David and all the house (people) of Israel were משׂחקים, sporting, i.e., they danced and played, before Jehovah. ברושׁים עצי בּכל, "with all kinds of woods of cypresses." This could only mean, with all kinds of instruments made of cypress wood; but this mode of expression would be a very strange one even if the reading were correct. In the Chronicles, however (2Kings 6:8), instead of this strange expression, we find וּבשׁירים בּכל־עז, "with all their might and with songs." This is evidently the correct reading, from which our text has sprung, although the latter is found in all the old versions, and even in the Septuagint, which really combines the two readings thus: ἐν ὀργάνοις ἡρμοσμένοις ἐν ισχύΐ καὶ ἐν ᾠδαῖς, where ἐν ὀργάνοις ἡρμοσμένοις is evidently the interpretation of ברושׁים עצי בּכל; for the text of the Chronicles cannot be regarded as an explanation of Samuel. Moreover, songs would not be omitted on such a festive occasion; and two of the instruments mentioned, viz., the kinnor and nebel (see at 1Kings 10:5), were generally played as accompaniments to singing. The vav before בּשׁירים, and before the different instruments, corresponds to the Latin et ... et, both ... and. תּף, the timbrel. וּבצלצלים בּמנענעים, sistris et cymbalis (Vulg., Syr.), "with bells and cymbals" (Luther). מנענעים, from נוּע, are instruments that are shaken, the σεῖστρα, sistra, of the ancients, which consisted of two iron rods fastened together at one end, either in a semicircle or at right angels, upon which rings were hung loosely, so as to make a tinkling sound when they were shaken. צלצלים = מצלתּים are cymbals or castanets. Instead of מנענעים, we find חצצרות, trumpets, mentioned in the Chronicles in the last rank after the cymbals. It is possible that sistra were played and trumpets blown, so that the two accounts complete each other. 2Kings 6:6-7 When the procession had reached the threshing-floor of Nachon, Uzzah stretched out his hand to lay hold of the ark, i.e., to keep it from falling over with the cart, because the oxen slipped. And the wrath of the Lord was kindled, and God slew Uzzah upon the spot. Goren nachon means "the threshing-floor of the stroke" (nachon from נכה, not from כּוּן); in the Chronicles we have goren chidon, i.e., the threshing-floor of destruction or disaster (כּידון = כּיד, Job 21:20). Chidon is probably only an explanation of nachon, so that the name may have been given to the threshing-floor, not from its owner, but from the incident connected with the ark which took place there. Eventually, however, this name was supplanted by the name Perez-uzzah (2Kings 6:8). The situation of the threshing-floor cannot be determined, as all that we can gather from this account is that the house of Obed-edom the Gathite was somewhere near it; but no village, hamlet, or town is mentioned. (Note: If it were possible to discover the situation of Gath-rimmon, the home of Obed-edom (see at 2Kings 6:10), we might probably decide the question whether Obed-edom was still living in the town where he was born or not. But according to the Onom., Kirjath-jearim was ten miles from Jerusalem, and Gath-rimmon twelve, that is to say, farther off. Now, if these statements are correct, Obed-edom's house cannot have been in Gath-rimmon.) Jerome paraphrases הבּקר שׁמטוּ כּי thus: "Because the oxen kicked and turned it (the ark over." But שׁמט does not mean to kick; its true meaning is to let go, or let lie (Ex 23:11; Deut 15:2-3), hence to slip or stumble. The stumbling of the animals might easily have turned the cart over, and this was what Uzzah tried to prevent by laying hold of the ark. God smote him there "on account of the offence" (שׁל, ἁπ. λεγ. from שׁלה, in the sense of erring, or committing a fault). The writer of the Chronicles gives it thus: "Because he had stretched out his hand to the ark," though of course the text before us is not to be altered to this, as Thenius and Bertheau suggest. 2Kings 6:8 "And David was angry, because Jehovah had made a rent on Uzzah, and called the place Perez-uzzah" (rent of Uzzah). פּרץ פּרץ, to tear a rent, is here applied to a sudden tearing away from life. ל יחר is understood by many in the sense of "he troubled himself;" but this meaning cannot be grammatically sustained, whilst it is quite possible to become angry, or fall into a state of violent excitement, at an unexpected calamity. The burning of David's anger was not directed against God, but referred to the calamity which had befallen Uzzah, or speaking more correctly, to the cause of this calamity, which David attributed to himself or to his undertaking. As he had not only resolved upon the removal of the ark, but had also planned the way in which it should be taken to Jerusalem, he could not trace the occasion of Uzzah's death to any other cause than his own plans. He was therefore angry that such misfortune had attended his undertaking. In his first excitement and dismay, David may not have perceived the real and deeper ground of this divine judgment. Uzzah's offence consisted in the fact that he had touched the ark with profane feelings, although with good intentions, namely to prevent its rolling over and falling from the cart. Touching the ark, the throne of the divine glory and visible pledge of the invisible presence of the Lord, was a violation of the majesty of the holy God. "Uzzah was therefore a type of all who with good intentions, humanly speaking, yet with unsanctified minds, interfere in the affairs of the kingdom of God, from the notion that they are in danger, and with the hope of saving them" (O. v. Gerlach). On further reflection, David could not fail to discover where the cause of Uzzah's offence, which he had atoned for with his life, really had lain, and that it had actually arisen from the fact that he (David) and those about him had decided to disregard the distinct instructions of the law with regard to the handling of the ark. According to Num 4 the ark was not only to be moved by none but Levites, but it was to be carried on the shoulders, not in a carriage; and in Num 4:15, even the Levites were expressly forbidden to touch it on pain of death. But instead of taking these instructions as their rule, they had followed the example of the Philistines when they sent back the ark (1Kings 6:7.), and had placed it upon a new cart, and directed Uzzah to drive it, whilst, as his conduct on the occasion clearly shows, he had no idea of the unapproachable holiness of the ark of God, and had to expiate his offence with his life, as a warning to all the Israelites. 2Kings 6:9-10 David's excitement at what had occurred was soon changed into fear of the Lord, so that he said, "How shall the ark of Jehovah come to me?" If merely touching the ark of God is punished in this way, how can I have it brought near me, up to the citadel of Zion? He therefore relinquished his intention of bringing it into the city of David, and placed it in the house of Obed-edom the Gathite. Obed-edom was a Levite of the family of the Korahites, who sprang from Kohath (compare Ex 6:21; Ex 18:16, and 1Chron 26:4), and belonged to the class of Levitical doorkeepers, whose duty it was, in connection with other Levites, to watch over the ark in the sacred tent (1Chron 15:18, 1Chron 15:24). He is called the Gittite or Gathite from his birthplace, the Levitical city of Gath-rimmon in the tribe of Dan (Josh 21:24; Josh 19:45). John GillAgain, David gathered together all the chosen men of Israel, thirty thousand. Which was done by the advice of his officers, 1Chron 13:1; the word "again" refers either to the gathering of them when they made him king in Hebron, as the Jewish writers generally observe; but then they gathered themselves, and not David: or rather to his gathering them to fight the Philistines a little while ago; and as they were the choice and young men that were gathered for war, as being the fittest, so now to fetch up the ark with dancing and singing, and to protect it; the Septuagint version says they were about seventy thousand; but the Targum, Syriac, and Arabic versions, have thirty thousand, agreeably to the Hebrew text. |
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6:26:2: Եւ յարեաւ գնաց Դաւիթ՝ եւ ամենայն ժողովուրդ նորա ընդ նմա յիշխանացն Յուդա՛յ ՚ի զառիվերն ընդ որ ել տապանակն Աստուծոյ, յորոյ վերայ կոչեցաւ անուն Տեառն Աստուծոյ զօրութեանց, որ նստի ՚ի քերովբէս ՚ի վերայ նորա։ Եւ յարեաւ գնաց Դաւիթ եւ ամենայն ժողովուրդ նորա ընդ նմա [58]յիշխանացն Յուդայ ի զառիվերն ընդ որ ել տապանակն`` Աստուծոյ, յորոյ վերայ կոչեցաւ անուն Տեառն [59]Աստուծոյ զօրութեանց, որ նստի ի քերովբէս ի վերայ նորա:2 Դաւիթը, նրա հետ եղած ամբողջ ժողովուրդն ու Յուդայի երկրի իշխաններից ոմանք ելան գնացին այն զառիվերով, որով բարձրացուել էր Աստծու տապանակը, որին տրուած էր զօրութիւնների Տէր Աստծու անունը, եւ որի վրայ նստած է Աստուած քերովբէների միջեւ: 2 Ու Դաւիթ իրեն հետ եղող բոլոր ժողովուրդով ելաւ եւ Յուդայի Բաաղը գնաց, որպէս զի անկէ Աստուծոյ տապանակը վեր հանէ, որուն քերովբէներուն վրայ նստող զօրութեան Տէրոջը անունը տրուած է։ 6:2: Եւ յարեաւ գնաց Դաւիթ՝ եւ ամենայն ժողովուրդ նորա ընդ նմա յիշխանացն Յուդա՛յ ՚ի զառիվերն ընդ որ ել տապանակն Աստուծոյ, յորոյ վերայ կոչեցաւ անուն Տեառն Աստուծոյ զօրութեանց, որ նստի ՚ի քերովբէս ՚ի վերայ նորա։ 2 Դաւիթը, նրա հետ եղած ամբողջ ժողովուրդն ու Յուդայի երկրի իշխաններից ոմանք ելան գնացին այն զառիվերով, որով բարձրացուել էր Աստծու տապանակը, որին տրուած էր զօրութիւնների Տէր Աստծու անունը, եւ որի վրայ նստած է Աստուած քերովբէների միջեւ: 2 Ու Դաւիթ իրեն հետ եղող բոլոր ժողովուրդով ելաւ եւ Յուդայի Բաաղը գնաց, որպէս զի անկէ Աստուծոյ տապանակը վեր հանէ, որուն քերովբէներուն վրայ նստող զօրութեան Տէրոջը անունը տրուած է։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:26:2 И встал и пошел Давид и весь народ, бывший с ним из Ваала Иудина, чтобы перенести оттуда ковчег Божий, на котором нарицается имя Господа Саваофа, сидящего на херувимах. 6:2 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect καὶ και and; even ἐπορεύθη πορευομαι travel; go Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ὁ ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἀπὸ απο from; away τῶν ο the ἀρχόντων αρχων ruling; ruler Ιουδα ιουδα Iouda; Iutha ἐν εν in ἀναβάσει αναβασις the ἀναγαγεῖν αναγω lead up; head up ἐκεῖθεν εκειθεν from there τὴν ο the κιβωτὸν κιβωτος ark τοῦ ο the θεοῦ θεος God ἐφ᾿ επι in; on ἣν ος who; what ἐπεκλήθη επικαλεω invoke; nickname τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master τῶν ο the δυνάμεων δυναμις power; ability καθημένου καθημαι sit; settle ἐπὶ επι in; on τῶν ο the Χερουβιν χερουβ cherubim ἐπ᾿ επι in; on αὐτῆς αυτος he; him 6:2 וַ wa וְ and יָּ֣קָם׀ yyˈāqom קום arise וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk דָּוִ֗ד dāwˈiḏ דָּוִד David וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָם֙ ʕˌām עַם people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אִתֹּ֔ו ʔittˈô אֵת together with מִֽ mˈi מִן from בַּעֲלֵ֖י יְהוּדָ֑ה bbaʕᵃlˌê yᵊhûḏˈā בַּעֲלֵי יְהוּדָה Baalah of Judah לְ lᵊ לְ to הַעֲלֹ֣ות haʕᵃlˈôṯ עלה ascend מִ mi מִן from שָּׁ֗ם ššˈām שָׁם there אֵ֚ת ˈʔēṯ אֵת [object marker] אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נִקְרָ֣א niqrˈā קרא call שֵׁ֗ם šˈēm שֵׁם name שֵׁ֣ם šˈēm שֵׁם name יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֛ות ṣᵊvāʔˈôṯ צָבָא service יֹשֵׁ֥ב yōšˌēv ישׁב sit הַ ha הַ the כְּרֻבִ֖ים kkᵊruvˌîm כְּרוּב cherub עָלָֽיו׃ ʕālˈāʸw עַל upon 6:2. surrexitque et abiit et universus populus qui erat cum eo de viris Iuda ut adducerent arcam Dei super quam invocatum est nomen Domini exercituum sedentis in cherubin super eamAnd David arose and went, with all the people that were with him of the men of Juda to fetch the ark of God, upon which the name of the Lord of Hosts is invoked, who sitteth over it upon the cherubims. 6:2. And David arose and went away, with the entire people who were with him from the men of Judah, so that they might lead back the ark of God, over which is invoked the name of the Lord of hosts, who sits upon the cherubim above it. 6:2. And David arose, and went with all the people that [were] with him from Baale of Judah, to bring up from thence the ark of God, whose name is called by the name of the LORD of hosts that dwelleth [between] the cherubims. 2. And David arose, and went with all the people that were with him, from Baale Judah, to bring up from thence the ark of God, which is called by the Name, even the name of the LORD of hosts that sitteth upon the cherubim.
6:2 And David arose, and went with all the people that [were] with him from Baale of Judah, to bring up from thence the ark of God, whose name is called by the name of the LORD of hosts that dwelleth [between] the cherubims: 6:2 И встал и пошел Давид и весь народ, бывший с ним из Ваала Иудина, чтобы перенести оттуда ковчег Божий, на котором нарицается имя Господа Саваофа, сидящего на херувимах. 6:2 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect καὶ και and; even ἐπορεύθη πορευομαι travel; go Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ὁ ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἀπὸ απο from; away τῶν ο the ἀρχόντων αρχων ruling; ruler Ιουδα ιουδα Iouda; Iutha ἐν εν in ἀναβάσει αναβασις the ἀναγαγεῖν αναγω lead up; head up ἐκεῖθεν εκειθεν from there τὴν ο the κιβωτὸν κιβωτος ark τοῦ ο the θεοῦ θεος God ἐφ᾿ επι in; on ἣν ος who; what ἐπεκλήθη επικαλεω invoke; nickname τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master τῶν ο the δυνάμεων δυναμις power; ability καθημένου καθημαι sit; settle ἐπὶ επι in; on τῶν ο the Χερουβιν χερουβ cherubim ἐπ᾿ επι in; on αὐτῆς αυτος he; him 6:2 וַ wa וְ and יָּ֣קָם׀ yyˈāqom קום arise וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk דָּוִ֗ד dāwˈiḏ דָּוִד David וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָם֙ ʕˌām עַם people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אִתֹּ֔ו ʔittˈô אֵת together with מִֽ mˈi מִן from בַּעֲלֵ֖י יְהוּדָ֑ה bbaʕᵃlˌê yᵊhûḏˈā בַּעֲלֵי יְהוּדָה Baalah of Judah לְ lᵊ לְ to הַעֲלֹ֣ות haʕᵃlˈôṯ עלה ascend מִ mi מִן from שָּׁ֗ם ššˈām שָׁם there אֵ֚ת ˈʔēṯ אֵת [object marker] אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נִקְרָ֣א niqrˈā קרא call שֵׁ֗ם šˈēm שֵׁם name שֵׁ֣ם šˈēm שֵׁם name יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֛ות ṣᵊvāʔˈôṯ צָבָא service יֹשֵׁ֥ב yōšˌēv ישׁב sit הַ ha הַ the כְּרֻבִ֖ים kkᵊruvˌîm כְּרוּב cherub עָלָֽיו׃ ʕālˈāʸw עַל upon 6:2. surrexitque et abiit et universus populus qui erat cum eo de viris Iuda ut adducerent arcam Dei super quam invocatum est nomen Domini exercituum sedentis in cherubin super eam And David arose and went, with all the people that were with him of the men of Juda to fetch the ark of God, upon which the name of the Lord of Hosts is invoked, who sitteth over it upon the cherubims. 6:2. And David arose and went away, with the entire people who were with him from the men of Judah, so that they might lead back the ark of God, over which is invoked the name of the Lord of hosts, who sits upon the cherubim above it. 6:2. And David arose, and went with all the people that [were] with him from Baale of Judah, to bring up from thence the ark of God, whose name is called by the name of the LORD of hosts that dwelleth [between] the cherubims. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19142: Ваал Иудин - то же, что Кириаф-Иарим в колене Иудином.Чтобы перенести оттуда Ковчег Божий. См. 1: Цар. VI:21; VII:1. Имя Господа Бога, сидящего на херувимах. См. Исх. XXV:10-22. Adam Clarke: Commentary on the Bible - 18316:2: From Baale of Judah - This is supposed to be the same city which, in Jos 15:60, is called Kirjah-baal or Kirjath-jearim; (see Ch1 13:6); or Baalah, Jos 15:9.Whose name is called by the name of the Lord - That is, The ark is called the ark of the Lord of hosts. But this is not a literal version; the word שם shem, Name, occurs twice together; probably one of them should be read שם sham, There. There the name of the Lord of hosts was invoked, etc. 2 Kings (2 Samuel) 6:3 Albert Barnes: Notes on the Bible - 18346:2: From Baale of Judah - See the margin and Sa1 6:21 note.Whose name ... - The literal rendering is, "Upon which is called the Name, the Name of Yahweh of Hosts, who sits upon the cherubim," i. e. the ark which is called after the Lord of Hosts and bears His Name (see Deu 28:10; Kg1 8:43; Isa 4:1). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:2: Baale: Jos 15:9, Jos 15:10, Jos 15:60, Baalah, i. e. Kirjath-jearim, Sa1 7:1; Ch1 13:5, Ch1 13:6whose name: etc. or, at which the name, even the name of the Lord of hosts, was called upon, Lev 24:11-16; Isa 47:4, Isa 54:5 dwelleth: Exo 25:18-22; Sa1 4:4; Kg1 8:6, Kg1 8:7; Psa 80:1; Pe1 1:12 Geneva 1599And David arose, and went with all the people that [were] with him from (a) Baale of Judah, to bring up from thence the ark of God, whose name is called by the name of the LORD of hosts that dwelleth [between] the cherubims.(a) This was a city in Judah called also Kirjathjearim, (Josh 15:9). John GillAnd David arose, and went with all the people that were with him,.... The thirty thousand chosen men gathered together, and as many else as chose to go:from Baale of Judah, to bring up from thence the ark of God; that is, they first went to this place, as in 1Chron 13:6; in order to fetch the ark from thence, as here expressed, and then they came from thence with it; this place is the same that is called Baalah and Kirjathbaal, a city in the tribe of Judah; hence Judah is added to it, and the same with Kirjathjearim, Josh 15:9; the place where it was brought to when fetched from Bethshemesh, 1Kings 7:1; and had been here now near fifty years; nor was it any where else during this time, only once at Gibeah of Saul with him, 1Kings 14:18; whose name he called by the name of the Lord of hosts, that dwelleth between the cherubim; not the ark, but the Lord, whose is the ark; his name is called by the name of Jehovah, the infinite, incomprehensible, eternal, and immutable Being, the Lord of armies above and below; whose habitation was between the cherubim that overshadowed the mercy seat, which was above the ark; all this is said, not only to express the greatness and majesty of God, but for the honour of the ark, which belonged to him. John WesleyOn which, &c. - That is, by, or before which, they were to present their prayers to God for counsel and succour upon all occasions. And this is mentioned here as the reason why David put himself and his people to so great trouble and charge, because it was to fetch up the choicest treasure which they had.Robert Jamieson, A. R. Fausset and David Brownfrom Baale of Judah--A very large force of picked men were selected for this important work lest the undertaking might be opposed or obstructed by the Philistines. Besides, a great concourse of people accompanied them out of veneration for the sacred article. The journey to Baale, which is related (1Chron 13:6), is here presupposed, and the historian describes the course of the procession from that place to the capital. |
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6:36:3: Եւ եհա՛ն եդ զտապանակն Տեառն ՚ի վերայ սայլի նորոյ։ Եւ [60]եհան եդ զտապանակն Տեառն ի վերայ սայլի նորոյ:3 Դաւիթը Տիրոջ տապանակը դրեց նոր սայլի վրայ, վերցրեց այն Ամինադաբ Բլրացու տնից: 3 Աստուծոյ տապանակը նոր սայլի մը վրայ դրին ու զանիկա Բլրացի Աբինադաբին տունէն վերցուցին։ Աբինադաբին որդիները՝ Ոզա ու Աքիով՝ այն նոր սայլը կը վարէին։ 6:3: Եւ եհա՛ն եդ զտապանակն Տեառն ՚ի վերայ սայլի նորոյ։ 3 Դաւիթը Տիրոջ տապանակը դրեց նոր սայլի վրայ, վերցրեց այն Ամինադաբ Բլրացու տնից: 3 Աստուծոյ տապանակը նոր սայլի մը վրայ դրին ու զանիկա Բլրացի Աբինադաբին տունէն վերցուցին։ Աբինադաբին որդիները՝ Ոզա ու Աքիով՝ այն նոր սայլը կը վարէին։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:36:3 И поставили ковчег Божий на новую колесницу и вывезли его из дома Аминадава, что на холме. Сыновья же Аминадава, Оза и Ахио, вели новую колесницу. 6:3 καὶ και and; even ἐπεβίβασεν επιβιβαζω pull on; put on τὴν ο the κιβωτὸν κιβωτος ark κυρίου κυριος lord; master ἐφ᾿ επι in; on ἅμαξαν αμαξα innovative; fresh καὶ και and; even ἦρεν αιρω lift; remove αὐτὴν αυτος he; him ἐξ εκ from; out of οἴκου οικος home; household Αμιναδαβ αμιναδαβ Aminadab; Aminathav τοῦ ο the ἐν εν in τῷ ο the βουνῷ βουνος mound καὶ και and; even Οζα οζα and; even οἱ ο the ἀδελφοὶ αδελφος brother αὐτοῦ αυτος he; him υἱοὶ υιος son Αμιναδαβ αμιναδαβ Aminadab; Aminathav ἦγον αγω lead; pass τὴν ο the ἅμαξαν αμαξα carriage 6:3 וַ wa וְ and יַּרְכִּ֜בוּ yyarkˈivû רכב ride אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֤ון ʔᵃrˈôn אֲרֹון ark הָֽ hˈā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to עֲגָלָ֣ה ʕᵃḡālˈā עֲגָלָה chariot חֲדָשָׁ֔ה ḥᵃḏāšˈā חָדָשׁ new וַ wa וְ and יִּשָּׂאֻ֔הוּ yyiśśāʔˈuhû נשׂא lift מִ mi מִן from בֵּ֥ית bbˌêṯ בַּיִת house אֲבִינָדָ֖ב ʔᵃvînāḏˌāv אֲבִינָדָב Abinadab אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the גִּבְעָ֑ה ggivʕˈā גִּבְעָה hill וְ wᵊ וְ and עֻזָּ֣א ʕuzzˈā עֻזָּה Uzzah וְ wᵊ וְ and אַחְיֹ֗ו ʔaḥyˈô אַחְיֹו Ahio בְּנֵי֙ bᵊnˌê בֵּן son אֲבִ֣ינָדָ֔ב ʔᵃvˈînāḏˈāv אֲבִינָדָב Abinadab נֹהֲגִ֖ים nōhᵃḡˌîm נהג drive אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עֲגָלָ֥ה ʕᵃḡālˌā עֲגָלָה chariot חֲדָשָֽׁה׃ ḥᵃḏāšˈā חָדָשׁ new 6:3. et inposuerunt arcam Domini super plaustrum novum tuleruntque eam de domo Abinadab qui erat in Gabaa Oza autem et Haio filii Abinadab minabant plaustrum novumAnd they laid the ark of God upon a new cart: and took it out of the house of Abinadab, who was in Gabaa, and Oza and Ahio, the sons of Abinadab, drove the new cart. 6:3. And they placed the ark of God on a new cart. And they took it from the house of Abinadab, who was in Gibeon. And Uzzah and Ahio, the sons of Abinadab, drove the new cart. 6:3. And they set the ark of God upon a new cart, and brought it out of the house of Abinadab that [was] in Gibeah: and Uzzah and Ahio, the sons of Abinadab, drave the new cart. 3. And they set the ark of God upon a new cart, and brought it out of the house of Abinadab that was in the hill: and Uzzah and Ahio, the sons of Abinadab, drave the new cart.
6:3 And they set the ark of God upon a new cart, and brought it out of the house of Abinadab that [was] in Gibeah: and Uzzah and Ahio, the sons of Abinadab, drave the new cart: 6:3 И поставили ковчег Божий на новую колесницу и вывезли его из дома Аминадава, что на холме. Сыновья же Аминадава, Оза и Ахио, вели новую колесницу. 6:3 καὶ και and; even ἐπεβίβασεν επιβιβαζω pull on; put on τὴν ο the κιβωτὸν κιβωτος ark κυρίου κυριος lord; master ἐφ᾿ επι in; on ἅμαξαν αμαξα innovative; fresh καὶ και and; even ἦρεν αιρω lift; remove αὐτὴν αυτος he; him ἐξ εκ from; out of οἴκου οικος home; household Αμιναδαβ αμιναδαβ Aminadab; Aminathav τοῦ ο the ἐν εν in τῷ ο the βουνῷ βουνος mound καὶ και and; even Οζα οζα and; even οἱ ο the ἀδελφοὶ αδελφος brother αὐτοῦ αυτος he; him υἱοὶ υιος son Αμιναδαβ αμιναδαβ Aminadab; Aminathav ἦγον αγω lead; pass τὴν ο the ἅμαξαν αμαξα carriage 6:3 וַ wa וְ and יַּרְכִּ֜בוּ yyarkˈivû רכב ride אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֤ון ʔᵃrˈôn אֲרֹון ark הָֽ hˈā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to עֲגָלָ֣ה ʕᵃḡālˈā עֲגָלָה chariot חֲדָשָׁ֔ה ḥᵃḏāšˈā חָדָשׁ new וַ wa וְ and יִּשָּׂאֻ֔הוּ yyiśśāʔˈuhû נשׂא lift מִ mi מִן from בֵּ֥ית bbˌêṯ בַּיִת house אֲבִינָדָ֖ב ʔᵃvînāḏˌāv אֲבִינָדָב Abinadab אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the גִּבְעָ֑ה ggivʕˈā גִּבְעָה hill וְ wᵊ וְ and עֻזָּ֣א ʕuzzˈā עֻזָּה Uzzah וְ wᵊ וְ and אַחְיֹ֗ו ʔaḥyˈô אַחְיֹו Ahio בְּנֵי֙ bᵊnˌê בֵּן son אֲבִ֣ינָדָ֔ב ʔᵃvˈînāḏˈāv אֲבִינָדָב Abinadab נֹהֲגִ֖ים nōhᵃḡˌîm נהג drive אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עֲגָלָ֥ה ʕᵃḡālˌā עֲגָלָה chariot חֲדָשָֽׁה׃ ḥᵃḏāšˈā חָדָשׁ new 6:3. et inposuerunt arcam Domini super plaustrum novum tuleruntque eam de domo Abinadab qui erat in Gabaa Oza autem et Haio filii Abinadab minabant plaustrum novum And they laid the ark of God upon a new cart: and took it out of the house of Abinadab, who was in Gabaa, and Oza and Ahio, the sons of Abinadab, drove the new cart. 6:3. And they placed the ark of God on a new cart. And they took it from the house of Abinadab, who was in Gibeon. And Uzzah and Ahio, the sons of Abinadab, drove the new cart. 6:3. And they set the ark of God upon a new cart, and brought it out of the house of Abinadab that [was] in Gibeah: and Uzzah and Ahio, the sons of Abinadab, drave the new cart. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18316:3: A new cart - Every thing used in the worship of God was hallowed or set apart for that purpose: a new cart was used through respect, as that had never been applied to any profane or common purpose. But this was not sufficient, for the ark should have been carried on the shoulders of the priests; and the neglect of this ceremony was the cause of the death of Uzzah.2 Kings (2 Samuel) 6:5 Albert Barnes: Notes on the Bible - 18346:3: The house of Abinadab in Gibeah - . Rather, on the hill (as in margin and Sa1 7:1). It does not at all follow that Abinadab was still alive, nor can we conclude from Uzzah and Ahio being called sons of Abinadab, that they were literally his children. They may well have been sons of Eleazar and grandsons of Abinadab, or yet more remote descendants; since there is no distinct evidence that Abinadab was alive even when the ark was brought to Kirjath-jearim. The house may have retained the name of "the house of Abinadab" long after his death.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:3: set: etc. Heb. made the ark of God to ride, Num 4:5-12, Num 7:9; Sa1 6:7Gibeah: or, the hill Geneva 1599And they set the ark of God upon a new cart, and brought it out of the house of Abinadab that [was] in (b) Gibeah: and Uzzah and Ahio, the sons of Abinadab, drave the new cart.(b) which was a high place in the city of Baale. John GillAnd they set the ark of God upon a new cart,.... Which was a great mistake, since it ought not to have been put upon a cart, old or new; it was to be borne upon men's shoulders, and carried by Levites only, and those of the family of Kohath, to whom no wagons were given, when others had them, for the above reason, Num 7:9; it is strange that so many priests and Levites, and of the people of Israel gathered together on that account, and David also, so well versed in the law of God, should not refer to it; perhaps they were led by the example of the Philistines, who put it in a new cart, and set it forward towards Bethshemesh, and were not punished for it; but it should have been considered they were an ignorant Heathen people, and who had no proper persons among them to bear it, and so might be dispensed with. This mistake was afterwards seen by David, and rectified, 1Chron 15:2; wherefore there is no reason to charge the text with an error or escape, and that the word "Kirjathjearim" is wanting, and to be supplied, as Spinosa (d) suggests:and brought it out, or "after they had brought it out" (e): of the house of Abinadab that was in Gibeah; or which was on the hill in Kirjathjearim, 1Kings 7:1, and Uzzah and Ahio the sons of Abinadab drew the new cart; perhaps not only Abinadab himself was dead, but Eleazar also, his eldest son, who was sanctified to keep the ark, as in 1Kings 7:1; and these might be his younger sons who at this time had the care of it, and it may be especially Uzzah. (d) Tractat. Theol. Politic. c. 9. p. 176. (e) "quum extulissent", Piscator. John WesleyThey set, &c. - Being taught, and encouraged to do so, by the example of the Philistines, who did so without any token of God's displeasure upon them for so doing. But they did not sufficiently consider, that God might wink at the Philistines, because they were ignorant of God's laws; and yet be angry with them for the same thing, because they knew, or might have known the law of God, which commanded the priests to bear it upon their shoulders. But their present transports of joy of the happy change of their affairs, and their greedy desire of having the ark of God removed, made them inconsiderate. In Gibeah - Or, on the hill, as 1Kings 7:1.Robert Jamieson, A. R. Fausset and David Brownthey set the ark of God upon a new cart--or a covered wagon (see on 1Kings 6:7). This was a hasty and inconsiderate procedure, in violation of an express statute (see on Num 4:15 and see Num 7:9; Num 18:3). |
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6:46:4: Եւ ա՛ռ զնա ՚ի տանէ Ամինադաբայ բլրացւոյ. եւ Ոզա՛ եւ եղբարք նորա որդիք Ամինադաբայ՝ վարէին զսայլն հանդերձ տապանակաւն, եւ եղբարք նորա երթային առաջի տապանակին։ Եւ առ զնա ի տանէ Աբինադաբայ բլրացւոյ. եւ Ոզա եւ եղբարք նորա որդիք Աբինադաբայ` վարէին զսայլն հանդերձ տապանակաւն, եւ եղբարք նորա երթային առաջի տապանակին:4 Ամինադաբի որդիները՝ Օզան ու նրա եղբայրներն էին քշում տապանակը կրող սայլը, իսկ միւս եղբայրները ընթանում էին տապանակի առջեւից: 4 Զանիկա Աստուծոյ տապանակին հետ Բլրացի Աբինադաբին տունէն հանեցին ու Աքիով տապանակին առջեւէն կ’երթար։ 6:4: Եւ ա՛ռ զնա ՚ի տանէ Ամինադաբայ բլրացւոյ. եւ Ոզա՛ եւ եղբարք նորա որդիք Ամինադաբայ՝ վարէին զսայլն հանդերձ տապանակաւն, եւ եղբարք նորա երթային առաջի տապանակին։ 4 Ամինադաբի որդիները՝ Օզան ու նրա եղբայրներն էին քշում տապանակը կրող սայլը, իսկ միւս եղբայրները ընթանում էին տապանակի առջեւից: 4 Զանիկա Աստուծոյ տապանակին հետ Բլրացի Աբինադաբին տունէն հանեցին ու Աքիով տապանակին առջեւէն կ’երթար։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:46:4 И повезли ее с ковчегом Божиим из дома Аминадава, что на холме; и Ахио шел пред ковчегом [Господним]. 6:4 σὺν συν with; [definite object marker] τῇ ο the κιβωτῷ κιβωτος ark καὶ και and; even οἱ ο the ἀδελφοὶ αδελφος brother αὐτοῦ αυτος he; him ἐπορεύοντο πορευομαι travel; go ἔμπροσθεν εμπροσθεν in front; before τῆς ο the κιβωτοῦ κιβωτος ark 6:4 וַ wa וְ and יִּשָּׂאֻ֗הוּ yyiśśāʔˈuhû נשׂא lift מִ mi מִן from בֵּ֤ית bbˈêṯ בַּיִת house אֲבִֽינָדָב֙ ʔᵃvˈînāḏāv אֲבִינָדָב Abinadab אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the גִּבְעָ֔ה ggivʕˈā גִּבְעָה hill עִ֖ם ʕˌim עִם with אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and אַחְיֹ֕ו ʔaḥyˈô אַחְיֹו Ahio הֹלֵ֖ךְ hōlˌēḵ הלך walk לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הָ hā הַ the אָרֹֽון׃ ʔārˈôn אֲרֹון ark 6:4. cumque tulissent eam de domo Abinadab qui erat in Gabaa custodiens arcam Dei Haio praecedebat arcamAnd when they had taken it out of the house of Abinadab, who was in Gabaa, Ahio having care of the ark of God went before the ark. 6:4. And when they had taken it from the house of Abinadab, who was in Gibeon, Ahio preceded the ark as the keeper of the ark of God. 6:4. And they brought it out of the house of Abinadab which [was] at Gibeah, accompanying the ark of God: and Ahio went before the ark. 4. And they brought it out of the house of Abinadab, which was in the hill, with the ark of God: and Ahio went before the ark.
6:4 And they brought it out of the house of Abinadab which [was] at Gibeah, accompanying the ark of God: and Ahio went before the ark: 6:4 И повезли ее с ковчегом Божиим из дома Аминадава, что на холме; и Ахио шел пред ковчегом [Господним]. 6:4 σὺν συν with; [definite object marker] τῇ ο the κιβωτῷ κιβωτος ark καὶ και and; even οἱ ο the ἀδελφοὶ αδελφος brother αὐτοῦ αυτος he; him ἐπορεύοντο πορευομαι travel; go ἔμπροσθεν εμπροσθεν in front; before τῆς ο the κιβωτοῦ κιβωτος ark 6:4 וַ wa וְ and יִּשָּׂאֻ֗הוּ yyiśśāʔˈuhû נשׂא lift מִ mi מִן from בֵּ֤ית bbˈêṯ בַּיִת house אֲבִֽינָדָב֙ ʔᵃvˈînāḏāv אֲבִינָדָב Abinadab אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the גִּבְעָ֔ה ggivʕˈā גִּבְעָה hill עִ֖ם ʕˌim עִם with אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and אַחְיֹ֕ו ʔaḥyˈô אַחְיֹו Ahio הֹלֵ֖ךְ hōlˌēḵ הלך walk לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הָ hā הַ the אָרֹֽון׃ ʔārˈôn אֲרֹון ark 6:4. cumque tulissent eam de domo Abinadab qui erat in Gabaa custodiens arcam Dei Haio praecedebat arcam And when they had taken it out of the house of Abinadab, who was in Gabaa, Ahio having care of the ark of God went before the ark. 6:4. And when they had taken it from the house of Abinadab, who was in Gibeon, Ahio preceded the ark as the keeper of the ark of God. 6:4. And they brought it out of the house of Abinadab which [was] at Gibeah, accompanying the ark of God: and Ahio went before the ark. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:4: Sa1 7:1, Sa1 7:2; Ch1 13:7accompanying: Heb. with John GillAnd they brought it out of the house of Abinadab, which was at Gibeah,.... That is, the new cart, which is the last thing spoken of, 2Kings 6:3; and the bringing of the ark out of his house is mentioned before; though some take this to be the coffer in which were the presents of the Philistines, which was now brought out along with the ark, see 1Kings 6:8,accompanying the ark of God; or "with the ark of God" (f); that is, they brought the new cart "from" the house of Abinadab on the hill, with the ark of God upon it: and Ahio went before the ark; guiding the oxen that drew it, and Uzzah might go behind, or on one side, to take care that the ark fell not out of it. (f) "cum arca Dei", Pagninus, Montanus, Tigurine version, Piscator. |
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6:56:5: Եւ Դաւիթ եւ որդիքն Իսրայէլի խաղային առաջի տապանակին Տեառն՝ տաւղօք եւ նուագարանօք զօրութեամբ, եւ երգովք, եւ քնարօք, եւ սրընգօք, եւ թմբկօք. եւ ծնծղայիւք, եւ փողովք[3208], [3208] Ոմանք. Խաղային առաջի Տեառն տաւղօք... եւ սրնկօք եւ քնարաւ։ Եւ Դաւիթ եւ որդիքն Իսրայելի խաղային առաջի Տեառն տաւղօք եւ նուագարանօք զօրութեամբ, եւ երգովք եւ քնարօք եւ սրնգօք եւ թմբկօք եւ ծնծղայիւք եւ փողովք:5 Դաւիթն ու իսրայէլացիները Տիրոջ առաջ տաւիղներ, հնչեղ նուագարաններ, քնարներ, սրինգներ էին նուագում, թմբուկներ, ծնծղաներ զարկում ու փողեր էին հնչեցնում ու երգում: 5 Դաւիթ ու Իսրայէլի բոլոր տունը մայրիի փայտէ շինուած ամէն տեսակ նուագարաններով, քնարներով, տաւիղներով, թմբուկներով, դափերով ու ծնծղաներով Տէրոջը առջեւ կը խաղային։ 6:5: Եւ Դաւիթ եւ որդիքն Իսրայէլի խաղային առաջի տապանակին Տեառն՝ տաւղօք եւ նուագարանօք զօրութեամբ, եւ երգովք, եւ քնարօք, եւ սրընգօք, եւ թմբկօք. եւ ծնծղայիւք, եւ փողովք[3208], [3208] Ոմանք. Խաղային առաջի Տեառն տաւղօք... եւ սրնկօք եւ քնարաւ։ 5 Դաւիթն ու իսրայէլացիները Տիրոջ առաջ տաւիղներ, հնչեղ նուագարաններ, քնարներ, սրինգներ էին նուագում, թմբուկներ, ծնծղաներ զարկում ու փողեր էին հնչեցնում ու երգում: 5 Դաւիթ ու Իսրայէլի բոլոր տունը մայրիի փայտէ շինուած ամէն տեսակ նուագարաններով, քնարներով, տաւիղներով, թմբուկներով, դափերով ու ծնծղաներով Տէրոջը առջեւ կը խաղային։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:56:5 А Давид и все сыны Израилевы играли пред Господом на всяких музыкальных орудиях из кипарисового дерева, и на цитрах, и на псалтирях, и на тимпанах, и на систрах, и на кимвалах. 6:5 καὶ και and; even Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel παίζοντες παιζω play ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master ἐν εν in ὀργάνοις οργανον join ἐν εν in ἰσχύι ισχυς force καὶ και and; even ἐν εν in ᾠδαῖς ωδη song καὶ και and; even ἐν εν in κινύραις κινυρα and; even ἐν εν in νάβλαις ναβλα and; even ἐν εν in τυμπάνοις τυμπανον and; even ἐν εν in κυμβάλοις κυμβαλον cymbal καὶ και and; even ἐν εν in αὐλοῖς αυλος flute 6:5 וְ wᵊ וְ and דָוִ֣ד׀ ḏāwˈiḏ דָּוִד David וְ wᵊ וְ and כָל־ ḵol- כֹּל whole בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel מְשַֽׂחֲקִים֙ mᵊśˈaḥᵃqîm שׂחק laugh לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole עֲצֵ֣י ʕᵃṣˈê עֵץ tree בְרֹושִׁ֑ים vᵊrôšˈîm בְּרֹושׁ juniper וּ û וְ and בְ vᵊ בְּ in כִנֹּרֹ֤ות ḵinnōrˈôṯ כִּנֹּור cither וּ û וְ and בִ vi בְּ in נְבָלִים֙ nᵊvālîm נֵבֶל harp וּ û וְ and בְ vᵊ בְּ in תֻפִּ֔ים ṯuppˈîm תֹּף tambourine וּ û וְ and בִ vi בְּ in מְנַֽעַנְעִ֖ים mᵊnˈaʕanʕˌîm מְנַעַנְעִים sistrum וּֽ ˈû וְ and בְ vᵊ בְּ in צֶלְצֶלִֽים׃ ṣelṣelˈîm צֶלְצֶלִים cymbals 6:5. David autem et omnis Israhel ludebant coram Domino in omnibus lignis fabrefactis et citharis et lyris et tympanis et sistris et cymbalisBut David and all Israel played before the Lord on all manner of instruments made of wood, on harps and lutes and timbrels and cornets and cymbals. 6:5. But David and all of Israel played before the Lord on every kind of musical instrument made of wood, and on harps, and lyres, and timbrels, and bells, and cymbals. 6:5. And David and all the house of Israel played before the LORD on all manner of [instruments made of] fir wood, even on harps, and on psalteries, and on timbrels, and on cornets, and on cymbals. 5. And David and all the house of Israel played before the LORD with all manner of fir wood, and with harps, and with psalteries, and with timbrels, and with castanets, and with cymbals.
6:5 And David and all the house of Israel played before the LORD on all manner of [instruments made of] fir wood, even on harps, and on psalteries, and on timbrels, and on cornets, and on cymbals: 6:5 А Давид и все сыны Израилевы играли пред Господом на всяких музыкальных орудиях из кипарисового дерева, и на цитрах, и на псалтирях, и на тимпанах, и на систрах, и на кимвалах. 6:5 καὶ και and; even Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel παίζοντες παιζω play ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master ἐν εν in ὀργάνοις οργανον join ἐν εν in ἰσχύι ισχυς force καὶ και and; even ἐν εν in ᾠδαῖς ωδη song καὶ και and; even ἐν εν in κινύραις κινυρα and; even ἐν εν in νάβλαις ναβλα and; even ἐν εν in τυμπάνοις τυμπανον and; even ἐν εν in κυμβάλοις κυμβαλον cymbal καὶ και and; even ἐν εν in αὐλοῖς αυλος flute 6:5 וְ wᵊ וְ and דָוִ֣ד׀ ḏāwˈiḏ דָּוִד David וְ wᵊ וְ and כָל־ ḵol- כֹּל whole בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel מְשַֽׂחֲקִים֙ mᵊśˈaḥᵃqîm שׂחק laugh לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole עֲצֵ֣י ʕᵃṣˈê עֵץ tree בְרֹושִׁ֑ים vᵊrôšˈîm בְּרֹושׁ juniper וּ û וְ and בְ vᵊ בְּ in כִנֹּרֹ֤ות ḵinnōrˈôṯ כִּנֹּור cither וּ û וְ and בִ vi בְּ in נְבָלִים֙ nᵊvālîm נֵבֶל harp וּ û וְ and בְ vᵊ בְּ in תֻפִּ֔ים ṯuppˈîm תֹּף tambourine וּ û וְ and בִ vi בְּ in מְנַֽעַנְעִ֖ים mᵊnˈaʕanʕˌîm מְנַעַנְעִים sistrum וּֽ ˈû וְ and בְ vᵊ בְּ in צֶלְצֶלִֽים׃ ṣelṣelˈîm צֶלְצֶלִים cymbals 6:5. David autem et omnis Israhel ludebant coram Domino in omnibus lignis fabrefactis et citharis et lyris et tympanis et sistris et cymbalis But David and all Israel played before the Lord on all manner of instruments made of wood, on harps and lutes and timbrels and cornets and cymbals. 6:5. But David and all of Israel played before the Lord on every kind of musical instrument made of wood, and on harps, and lyres, and timbrels, and bells, and cymbals. 6:5. And David and all the house of Israel played before the LORD on all manner of [instruments made of] fir wood, even on harps, and on psalteries, and on timbrels, and on cornets, and on cymbals. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19145: Играли пред Господом на всяких музыкальных орудиях - для выражения и наибольшего возбуждения своего религиозного чувства.Цитра и псалтирь - струнные музыкальные инструменты; систра и кимвал - металлические ударные, тимпан - нечто вроде нашего бубна. Adam Clarke: Commentary on the Bible - 18316:5: On all manner of instruments made of fir wood - This place should be corrected from the parallel place, Ch1 13:8 : "All Israel played before God, with all their might, and with singing, and with harps, and with psalteries," etc. Instead of בכל עצי bechol atsey, "with all woods" or "trees;" the parallel place is בכל עז bechol oz. "with all their strength:" this makes a good sense, the first makes none. The Septuagint, in this place, has the verse reading; εν ισχυΐ, with might.2 Kings (2 Samuel) 6:6 Albert Barnes: Notes on the Bible - 18346:5: Played - i. e. danced to music vocal and instrumental (see Jdg 16:25 note).Cornets - Rather, from the etymology of the Hebrew word (to shake), and their being coupled with the cymbals, and being rendered sistra in the Vulgate, some kind of instrument with bells or rings, which gave a sound by being shaken. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:5: David: Sa1 10:5, Sa1 16:16; Kg2 3:15; Ch1 13:8, Ch1 15:10-24; Psa 47:5, Psa 68:25-27; Psa 150:3-5; Dan 3:5, Dan 3:7, Dan 3:10, Dan 3:15; Amo 5:23, Amo 6:5on all manner: This place should doubtless be corrected from the parallel place, Ch1 13:8; where, instead of bechol â tzey beroshim, which is literally, "with all trees or wood of fir," we read bechol ô z oovesheerim, "with all their might, and with songs." This makes a good sense, while the former makes none: the LXX have the same reading here, εν ισχυι, και εν ωδαις. Geneva 1599And David and all the house of Israel (c) played before the LORD on all manner of [instruments made of] fir wood, even on harps, and on psalteries, and on timbrels, and on cornets, and on cymbals.(c) Praised God, and sang Psalms. John GillAnd David and all the house of Israel played before the Lord,.... That is, before the ark, which was a symbol of the presence of the Lord:on all manner of instruments made of fir wood: which is a general expression, the particulars follow; though instruments of different sorts are mentioned, and even some of metal, as cymbals, which were vessels of brass, they struck one against another, and gave a very acute sound, being hollow (g): even on harps, and on psalteries, and on timbrels, and on cornets, and on cymbals; harps, psalteries, and timbrels, are frequently met with; cornets, according to Kimchi, are such sort of instruments, that in playing upon them it required an agitation of the whole body. Now it was that David penned the sixty eighth psalm, which begins, "let God arise", &c. Ps 68:1, words used by Moses when the ark set forward, Num 10:35. (g) Suidas in voce John WesleyPlayed before the Lord - Public joy should always be as before the Lord, with an eye to him, and terminating in him. Otherwise it is no better than public madness, and the source of all manner of wickedness. |
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6:66:6: եւ եկին մինչեւ ցկալն Ամինադաբայ։ Եւ ձգեա՛ց Ոզա զձեռն իւր ՚ի տապանակն Աստուծոյ ունե՛լ զնա, եւ կալաւ զնա. զի թիւրեաց զնա զուարակն յունելո՛յ անտի զնա։ Եւ եկին մինչեւ ցկալն [61]Աբինադաբայ. եւ ձգեաց Ոզա զձեռն իւր ի տապանակն Աստուծոյ ունել զնա, եւ կալաւ զնա. զի թիւրեաց զնա զուարակն [62]ունելոյ անտի զնա:6 Երբ եկան Ամինադաբի կալը, Օզան իր ձեռքը գցեց Աստծու տապանակին, որ այն բռնի: Նա այն բռնեց, որովհետեւ լծկան զուարակն այն շարժել էր իր տեղից: 6 Երբ Նաքոնին կալը եկան, Ոզա իր ձեռքը Աստուծոյ տապանակին երկնցուց ու զանիկա բռնեց, քանզի եզները զանիկա ծռեր էին։ 6:6: եւ եկին մինչեւ ցկալն Ամինադաբայ։ Եւ ձգեա՛ց Ոզա զձեռն իւր ՚ի տապանակն Աստուծոյ ունե՛լ զնա, եւ կալաւ զնա. զի թիւրեաց զնա զուարակն յունելո՛յ անտի զնա։ 6 Երբ եկան Ամինադաբի կալը, Օզան իր ձեռքը գցեց Աստծու տապանակին, որ այն բռնի: Նա այն բռնեց, որովհետեւ լծկան զուարակն այն շարժել էր իր տեղից: 6 Երբ Նաքոնին կալը եկան, Ոզա իր ձեռքը Աստուծոյ տապանակին երկնցուց ու զանիկա բռնեց, քանզի եզները զանիկա ծռեր էին։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:66:6 И когда дошли до гумна Нахонова, Оза простер руку свою к ковчегу Божию [чтобы придержать его] и взялся за него, ибо волы наклонили его. 6:6 καὶ και and; even παραγίνονται παραγινομαι happen by; come by / to / along ἕως εως till; until ἅλω αλων threshing floor Νωδαβ νωδαβ and; even ἐξέτεινεν εκτεινω extend Οζα οζα the χεῖρα χειρ hand αὐτοῦ αυτος he; him ἐπὶ επι in; on τὴν ο the κιβωτὸν κιβωτος ark τοῦ ο the θεοῦ θεος God κατασχεῖν κατεχω retain; detain αὐτὴν αυτος he; him καὶ και and; even ἐκράτησεν κρατεω seize; retain αὐτήν αυτος he; him ὅτι οτι since; that περιέσπασεν περισπαω distract αὐτὴν αυτος he; him ὁ ο the μόσχος μοσχος calf τοῦ ο the κατασχεῖν κατεχω retain; detain αὐτήν αυτος he; him 6:6 וַ wa וְ and יָּבֹ֖אוּ yyāvˌōʔû בוא come עַד־ ʕaḏ- עַד unto גֹּ֣רֶן gˈōren גֹּרֶן threshing-floor נָכֹ֑ון nāḵˈôn נָכֹון Nacon וַ wa וְ and יִּשְׁלַ֨ח yyišlˌaḥ שׁלח send עֻזָּ֜א ʕuzzˈā עֻזָּה Uzzah אֶל־ ʔel- אֶל to אֲרֹ֤ון ʔᵃrˈôn אֲרֹון ark הָֽ hˈā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) וַ wa וְ and יֹּ֣אחֶז yyˈōḥez אחז seize בֹּ֔ו bˈô בְּ in כִּ֥י kˌî כִּי that שָׁמְט֖וּ šāmᵊṭˌû שׁמט let loose הַ ha הַ the בָּקָֽר׃ bbāqˈār בָּקָר cattle 6:6. postquam autem venerunt ad aream Nachon extendit manum Oza ad arcam Dei et tenuit eam quoniam calcitrabant bovesAnd when they came to the floor of Nachon, Oza put forth his hand to the ark of God, and took hold of it: because the oxen kicked and made it lean aside. 6:6. And after they had arrived at the threshing floor of Nacon, Uzzah extended his hand to the ark of God, and he touched it, because the oxen were kicking and had caused it to tip. 6:6. And when they came to Nachon’s threshingfloor, Uzzah put forth [his hand] to the ark of God, and took hold of it; for the oxen shook [it]. 6. And when they came to the threshing-floor of Nacon, Uzzah put forth to the ark of God, and took hold of it; for the oxen stumbled.
6:6 And when they came to Nachon' s threshingfloor, Uzzah put forth [his hand] to the ark of God, and took hold of it; for the oxen shook: 6:6 И когда дошли до гумна Нахонова, Оза простер руку свою к ковчегу Божию [чтобы придержать его] и взялся за него, ибо волы наклонили его. 6:6 καὶ και and; even παραγίνονται παραγινομαι happen by; come by / to / along ἕως εως till; until ἅλω αλων threshing floor Νωδαβ νωδαβ and; even ἐξέτεινεν εκτεινω extend Οζα οζα the χεῖρα χειρ hand αὐτοῦ αυτος he; him ἐπὶ επι in; on τὴν ο the κιβωτὸν κιβωτος ark τοῦ ο the θεοῦ θεος God κατασχεῖν κατεχω retain; detain αὐτὴν αυτος he; him καὶ και and; even ἐκράτησεν κρατεω seize; retain αὐτήν αυτος he; him ὅτι οτι since; that περιέσπασεν περισπαω distract αὐτὴν αυτος he; him ὁ ο the μόσχος μοσχος calf τοῦ ο the κατασχεῖν κατεχω retain; detain αὐτήν αυτος he; him 6:6 וַ wa וְ and יָּבֹ֖אוּ yyāvˌōʔû בוא come עַד־ ʕaḏ- עַד unto גֹּ֣רֶן gˈōren גֹּרֶן threshing-floor נָכֹ֑ון nāḵˈôn נָכֹון Nacon וַ wa וְ and יִּשְׁלַ֨ח yyišlˌaḥ שׁלח send עֻזָּ֜א ʕuzzˈā עֻזָּה Uzzah אֶל־ ʔel- אֶל to אֲרֹ֤ון ʔᵃrˈôn אֲרֹון ark הָֽ hˈā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) וַ wa וְ and יֹּ֣אחֶז yyˈōḥez אחז seize בֹּ֔ו bˈô בְּ in כִּ֥י kˌî כִּי that שָׁמְט֖וּ šāmᵊṭˌû שׁמט let loose הַ ha הַ the בָּקָֽר׃ bbāqˈār בָּקָר cattle 6:6. postquam autem venerunt ad aream Nachon extendit manum Oza ad arcam Dei et tenuit eam quoniam calcitrabant boves And when they came to the floor of Nachon, Oza put forth his hand to the ark of God, and took hold of it: because the oxen kicked and made it lean aside. 6:6. And after they had arrived at the threshing floor of Nacon, Uzzah extended his hand to the ark of God, and he touched it, because the oxen were kicking and had caused it to tip. 6:6. And when they came to Nachon’s threshingfloor, Uzzah put forth [his hand] to the ark of God, and took hold of it; for the oxen shook [it]. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706Uzzah Slain for Touching the Ark; The Ark in the House of Obed-edom. B. C. 1045.6 And when they came to Nachon's threshingfloor, Uzzah put forth his hand to the ark of God, and took hold of it; for the oxen shook it. 7 And the anger of the LORD was kindled against Uzzah; and God smote him there for his error; and there he died by the ark of God. 8 And David was displeased, because the LORD had made a breach upon Uzzah: and he called the name of the place Perez-uzzah to this day. 9 And David was afraid of the LORD that day, and said, How shall the ark of the LORD come to me? 10 So David would not remove the ark of the LORD unto him into the city of David: but David carried it aside into the house of Obed-edom the Gittite. 11 And the ark of the LORD continued in the house of Obed-edom the Gittite three months: and the LORD blessed Obed-edom, and all his household. We have here Uzzah struck dead for touching the ark, when it was upon its journey towards the city of David, a sad providence, which damped their mirth, stopped the progress of the ark, and for the present, dispersed this great assembly, which had come together to attend it, and sent them home in a fright. I. Uzzah's offence seems very small. He and his brother Ahio, the sons of Abinadab, in whose house the ark had long been lodged, having been used to attend it, to show their willingness to prefer the public benefit to their own private honour and advantage, undertook to drive the cart in which the ark was carried, this being perhaps the last service they were likely to do it; for others would be employed about it when it came to the city of David. Ahio went before, to clear the way, and, if need were, to lead the oxen. Uzzah followed close to the side of the cart. It happened that the oxen shook it, v. 6. The critics are not agreed about the signification of the original word: They stumbled (so our margin); they kicked (so some), perhaps against the goad with which Uzzah drove them; they stuck in the mire, by some. By some accident or other the ark was in danger of being overthrown. Uzzah thereupon laid hold of it, to save it from falling, we have reason to think with a very good intention, to preserve the reputation of the ark and to prevent a bad omen. Yet this was his crime. Uzzah was a Levite, but priests only might touch the ark. The law was express concerning the Kohathites, that, though they were to carry the ark by the staves, yet they must not touch any holy thing, lest they die, Num. iv. 15. Uzzah's long familiarity with the ark, and the constant attendance he had given to it, might occasion his presumption, but would not excuse it. II. His punishment for this offence seems very great (v. 7): The anger of the Lord was kindled against him (for in sacred things he is a jealous God) and he smote him there for his rashness, as the word is, and struck him dead upon the spot. There he sinned, and there he died, by the ark of God; even the mercy-seat would not save him. Why was God thus severe with him? 1. The touching of the ark was forbidden to the Levites expressly under pain of death--lest they die; and God, by this instance of severity, would show how he might justly have dealt with our first parents, when they had eaten that which was forbidden under the same penalty--lest you die. 2. God saw the presumption and irreverence of Uzzah's heart. Perhaps he affected to show, before this great assembly, how bold he could make with the ark, having been so long acquainted with it. Familiarity, even with that which is most awful, is apt to breed contempt. 3. David afterwards owned that Uzzah died for an error they were all guilty of, which was carrying the ark in a cart. Because it was not carried on the Levites' shoulders, the Lord made that breach upon us, 1 Chron. xv. 13. But Uzzah was singled out to be made an example, perhaps because he had been most forward in advising that way of conveyance; however he had fallen into another error, which was occasioned by that. Perhaps the ark was not covered, as it should have been, with the covering of badgers' skins (Num. iv. 6), and that was a further provocation. 4. God would hereby strike an awe upon the thousands of Israel, would convince them that the ark was never the less venerable for its having been so long in mean circumstances, and thus he would teach them to rejoice with trembling, and always to treat holy things with reverence and holy fear. 5. God would hereby teach us that a good intention will not justify a bad action; it will not suffice to say of that which is ill done that it was well meant. He will let us know that he can and will secure his ark, and needs not any man's sin to help him to do it. 6. If it was so great a crime for one to lay hold on the ark of the covenant that had no right to do so, what is it for those to lay claim to the privileges of the covenant that come not up to the terms of it? To the wicked God says, What hast thou to do to take my covenant in thy mouth? Ps. l. 16. Friend, how camest thou in hither? If the ark was so sacred, and not to be touched irreverently, what is the blood of the covenant? Heb. x. 29. III. David's feelings on the infliction of this stroke were keen, and perhaps not altogether as they should have been. He should have humbled himself under God's hand, confessed his error, acknowledged God's righteousness, and deprecated the further tokens of his displeasure, and then have gone on with the good work he had in hand. But we find, 1. He was displeased. It is not said because Uzzah had affronted God, but because God had made a breach upon Uzzah (v. 8): David's anger was kindled. It is the same word that is used for God's displeasure, v. 7. Because God was angry, David was angry and out of humour. As if God might not assert the honour of his ark, and frown upon one that touched it rudely, without asking David leave. Shall mortal man pretend to be more just than God, arraign his proceedings, or charge him with iniquity? David did not now act like himself, like a man after God's own heart. It is not for us to be displeased at any thing that God does, how unpleasing soever it is to us. The death of Uzzah was indeed an eclipse to the glory of a solemnity which David valued himself upon more than any thing else, and might give birth to some speculations among those that were disaffected to him, as if God were departing from him too; but he ought nevertheless to have subscribed to the righteousness and wisdom of God in it, and not to have been displeased at it. When we lie under God's anger we must keep under our own. 2. He was afraid, v. 9. It should seem he was afraid with amazement; for he said, How shall the ark of the Lord come to me? As if God sought advantages against all that were about him, and was so extremely tender of his ark that there was no dealing with it; and therefore better for him to keep it at a distance. Que procul a Jove, procul a fulmine--To retire from Jove is to retire from the thunder-bolt. He should rather have said, "Let the ark come to me, and I will take warning by this to treat it with more reverence." Provoke me not (says God, Jer. xxv. 6) and I will do you no hurt. Or this may be looked upon as a good use which David made of this tremendous judgment. He did not say, "Surely Uzzah was a sinner above all men, because he suffered such things," but is concerned for himself, as one conscious, not only of his own unworthiness of God's favour, but his obnoxiousness to God's displeasure. "God might justly strike me dead as he did Uzzah. My flesh trembles for fear of thee," Ps. cxix. 120. This God intends in his judgments, that others may hear and fear. David therefore will not bring the ark into his own city (v. 10) till he is better prepared for its reception. 3. He took care to perpetuate the remembrance of this stroke by a new name he gave to the place: Perez-uzzah, the breach of Uzzah, v. 8. He had been lately triumphing in the breach made upon his enemies, and called the place Baal-perazim, a place of breaches. But here is a breach upon his friends. When we see one breach, we should consider that we know not where the next will be. The memorial of this stroke would be a warning to posterity to take heed of all rashness and irreverence in dealing about holy things; for God will be sanctified in those that come nigh unto him. 4. He lodged the ark in a good house, the house of Obed-edom a Levite, which happened to be near the place where this disaster happened, and there, (1.) It was kindly entertained and welcomed, and continued there three months, v. 10, 11. Obed-edom knew what slaughter the ark had made among the Philistines that imprisoned it and the Bethshemites that looked into it. He saw Uzzah struck dead for touching it, and perceived that David himself was afraid of meddling with it; yet he cheerfully invites it to his own house, and opens his doors to it without fear, knowing it was a savour of death unto death only to those that treated it ill. "O the courage," says bishop Hall, "of an honest and faithful heart! nothing can make God otherwise than amiable to his own people: even his very justice is lovely." (2.) It paid well for its entertainment: The Lord blessed Obed-edom and all his household. The same hand that punished Uzzah's proud presumption rewarded Obed-edom's humble boldness, and made the ark to him a savour of life unto life. Let none think the worse of the gospel for the judgements inflicted on those that reject it, but set in opposition to them the blessings it brings to those that duly receive it. None ever had, nor ever shall have, reason to say that it is in vain to serve God. Let masters of families be encouraged to keep up religion in their families, and to serve God and the interests of his kingdom with their houses and estates, for that is the way to bring a blessing upon all they have. The ark is a guest which none shall lose by that bid it welcome. Josephus says that, whereas before Obed-edom was poor, on a sudden, in these three months, his estate increased, to the envy of his neighbours. Piety is the best friend to prosperity. In wisdom's left hand are riches and honour. His household shared in the blessing. It is good living in a family that entertains the ark, for all about it will fare the better for it. Adam Clarke: Commentary on the Bible - 18316:6: Uzzah put forth his hand - In Num 4:15-20, the Levites are forbidden to touch the ark on pain of death, this penalty was inflicted upon Uzzah, and he was the first that suffered for a breach of this law.2 Kings (2 Samuel) 6:7 Albert Barnes: Notes on the Bible - 18346:6: Shook it - The use of the Heb. word here is unusual. Some take the word as in Kg2 9:33, and render the passage: "The oxen were throwing, or had thrown it down," very likely by turning aside to eat what grain there might be on the threshing-floor.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:6: Nachon's: Ch1 13:9, he is called Chidonput forth: Even the Kohathites, who were appointed to carry the ark, after it was covered by the priests, were forbidden to touch it on pain of death; but Uzzah, who certainly was no priest, probably with some degree of irRev_erence, having presumed to lay his hand upon the ark, which perhaps was not covered, thus incurred the penalty due to his rashness. Num 4:15, Num 4:19, Num 4:20 shook it: or, stumbled John GillAnd when they came to Nachon's threshingfloor,.... Who is called Chidon, 1Chron 13:9; he seems to have had two names; or it was a place that had two names, as say the Jews (h); according to a tradition of theirs (i), Chidon is the name of the place where it was said to Joshua, stretch out the spear or shield in thine hand towards Ai, Josh 8:18; so indeed the word signifies, nor was it unusual to stretch out the shield as a signal on occasion. Thus Aeneas lifted up his shield in his left hand, as a token to his Trojans that he was come to relieve them (k): where this threshingfloor was is not said; some say (l) it was the threshingfloor of Araunah the Jebusite; it could not be far from Jerusalem, since Baalejudah or Kirjathjearim was but about a mile from it, according to Bunting (m), from whence they fetched the ark:Uzzah put forth his hand to the ark of God, and took hold of it; to keep it from falling: the reason was: for the oxen shook it; the same word is used in 1Chron 13:9; and there it is rendered, "for the oxen stumbled"; and by their stumbling the cart was shaken, and the ark in it, and in danger of falling, as Uzzah thought: or "the oxen shook", for the word "it" is a supplement; they shook as if their members were plucking asunder and parting, as Kimchi expresses it, because of the holiness of the ark; as if they were sensible it was wrong for them to draw it, when it ought to have been carried on the shoulders of Levites; and by this way, as well as by the death of Uzzah the error committed was pointed out: but others render it, "for the oxen stuck in the clay" (n), and could not go on; which Uzzah observing, and fearing that in their struggle to get out the cart should be overturned, or that the procession would be retarded too much, took hold of the ark to take it out, and carry it the remainder of the way, it not being far from Jerusalem. (h) T. Bab Sotah, fol. 35. 2. (i) Hieron. Trad. Heb. in lib. Paralipom. fol. 83. G. (k) Virgil. Aeneid. 10. ver. 261, 262. Vid. Diodor. Sic. l. 20. p. 787. (l) Gloss. in T. Bab. Sotah, fol. 35. 3. (m) Travels, &c. p. 138. (n) "nam luto haeserunt boves", Noldius, p. 396. No. 1343. so Bochart. Hierozoic. par. 1. l. 2. c. 37. col. 374. ex Arabica Lingua. Robert Jamieson, A. R. Fausset and David BrownUZZAH SMITTEN. (2Kings 6:6-11)they came to Nachon's threshing-floor--or Chidon's (1Chron 13:9). The Chaldee version renders the words, "came to the place prepared for the reception of the ark," that is, near the city of David (2Kings 6:13). the oxen shook it--or, "stumbled" (1Chron 13:9). Fearing that the ark was in danger of being overturned, Uzzah, under the impulse of momentary feeling, laid hold of it to keep it steady. Whether it fell and crushed him, or some sudden disease attacked him, he fell dead upon the spot. This melancholy occurrence not only threw a cloud over the joyous scene, but entirely stopped the procession; for the ark was left where it then was, in the near neighborhood of the capital. It is of importance to observe the proportionate severity of the punishments attending the profanation of the ark. The Philistines suffered by diseases, from which they were relieved by their oblations, because the law had not been given to them [1Kings 5:8-12]; the Bethshemites also suffered, but not fatally [1Kings 6:19]; their error proceeded from ignorance or inadvertency. But Uzzah, who was a Levite, and well instructed, suffered death for his breach of the law. The severity of Uzzah's fate may seem to us too great for the nature and degree of the offense. But it does not become us to sit in judgment on the dispensations of God; and, besides, it is apparent that the divine purpose was to inspire awe of His majesty, a submission to His law, and a profound veneration for the symbols and ordinances of His worship. |
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6:76:7: Եւ բարկացաւ Տէր Ոզայ, եւ եհար զնա անդ Աստուած վասն յանդգնութեանն. եւ մեռա՛ւ անդէն առ տապանակին Տեառն առաջի Աստուծոյ։ Եւ բարկացաւ Տէր Ոզայ, եւ եհար զնա անդ Աստուած վասն յանդգնութեանն, եւ մեռաւ անդէն առ տապանակին [63]Տեառն առաջի`` Աստուծոյ:7 Տէրը բարկացաւ Օզայի վրայ եւ նրա յանդգնութեան համար հարուածեց նրան այնտեղ, եւ նա մեռաւ այնտեղ, Տիրոջ տապանակի մօտ, Աստծու առջեւ: 7 Եւ Տէրոջը բարկութիւնը բորբոքեցաւ Ոզային դէմ ու զանիկա՝ հո՛ն այս յանցանքին համար՝ զարկաւ, որը նոյն տեղը Աստուծոյ տապանակին քով մեռաւ։ 6:7: Եւ բարկացաւ Տէր Ոզայ, եւ եհար զնա անդ Աստուած վասն յանդգնութեանն. եւ մեռա՛ւ անդէն առ տապանակին Տեառն առաջի Աստուծոյ։ 7 Տէրը բարկացաւ Օզայի վրայ եւ նրա յանդգնութեան համար հարուածեց նրան այնտեղ, եւ նա մեռաւ այնտեղ, Տիրոջ տապանակի մօտ, Աստծու առջեւ: 7 Եւ Տէրոջը բարկութիւնը բորբոքեցաւ Ոզային դէմ ու զանիկա՝ հո՛ն այս յանցանքին համար՝ զարկաւ, որը նոյն տեղը Աստուծոյ տապանակին քով մեռաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:76:7 Но Господь прогневался на Озу, и поразил его Бог там же за дерзновение, и умер он там у ковчега Божия. 6:7 καὶ και and; even ἐθυμώθη θυμοω provoke; be / get angry κύριος κυριος lord; master τῷ ο the Οζα οζα and; even ἔπαισεν παιω strike αὐτὸν αυτος he; him ἐκεῖ εκει there ὁ ο the θεός θεος God καὶ και and; even ἀπέθανεν αποθνησκω die ἐκεῖ εκει there παρὰ παρα from; by τὴν ο the κιβωτὸν κιβωτος ark τοῦ ο the κυρίου κυριος lord; master ἐνώπιον ενωπιος in the face; facing τοῦ ο the θεοῦ θεος God 6:7 וַ wa וְ and יִּֽחַר־ yyˈiḥar- חרה be hot אַ֤ף ʔˈaf אַף nose יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in עֻזָּ֔ה ʕuzzˈā עֻזָּה Uzzah וַ wa וְ and יַּכֵּ֥הוּ yyakkˌēhû נכה strike שָׁ֛ם šˈām שָׁם there הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) עַל־ ʕal- עַל upon הַ ha הַ the שַּׁ֑ל ššˈal שַׁל [uncertain] וַ wa וְ and יָּ֣מָת yyˈāmoṯ מות die שָׁ֔ם šˈām שָׁם there עִ֖ם ʕˌim עִם with אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark הָ hā הַ the אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s) 6:7. iratusque est indignatione Dominus contra Ozam et percussit eum super temeritate qui mortuus est ibi iuxta arcam DeiAnd the indignation of the Lord was enkindled against Oza, and he struck him for his rashness: and he died there before the ark of God. 6:7. And the indignation of the Lord was enraged against Uzzah. And he struck him for his temerity. And there he died, beside the ark of God. 6:7. And the anger of the LORD was kindled against Uzzah; and God smote him there for [his] error; and there he died by the ark of God. 7. And the anger of the LORD was kindled against Uzzah; and God smote him there for his error; and there he died by the ark of God.
6:7 And the anger of the LORD was kindled against Uzzah; and God smote him there for [his] error; and there he died by the ark of God: 6:7 Но Господь прогневался на Озу, и поразил его Бог там же за дерзновение, и умер он там у ковчега Божия. 6:7 καὶ και and; even ἐθυμώθη θυμοω provoke; be / get angry κύριος κυριος lord; master τῷ ο the Οζα οζα and; even ἔπαισεν παιω strike αὐτὸν αυτος he; him ἐκεῖ εκει there ὁ ο the θεός θεος God καὶ και and; even ἀπέθανεν αποθνησκω die ἐκεῖ εκει there παρὰ παρα from; by τὴν ο the κιβωτὸν κιβωτος ark τοῦ ο the κυρίου κυριος lord; master ἐνώπιον ενωπιος in the face; facing τοῦ ο the θεοῦ θεος God 6:7 וַ wa וְ and יִּֽחַר־ yyˈiḥar- חרה be hot אַ֤ף ʔˈaf אַף nose יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in עֻזָּ֔ה ʕuzzˈā עֻזָּה Uzzah וַ wa וְ and יַּכֵּ֥הוּ yyakkˌēhû נכה strike שָׁ֛ם šˈām שָׁם there הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) עַל־ ʕal- עַל upon הַ ha הַ the שַּׁ֑ל ššˈal שַׁל [uncertain] וַ wa וְ and יָּ֣מָת yyˈāmoṯ מות die שָׁ֔ם šˈām שָׁם there עִ֖ם ʕˌim עִם with אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark הָ hā הַ the אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s) 6:7. iratusque est indignatione Dominus contra Ozam et percussit eum super temeritate qui mortuus est ibi iuxta arcam Dei And the indignation of the Lord was enkindled against Oza, and he struck him for his rashness: and he died there before the ark of God. 6:7. And the indignation of the Lord was enraged against Uzzah. And he struck him for his temerity. And there he died, beside the ark of God. 6:7. And the anger of the LORD was kindled against Uzzah; and God smote him there for [his] error; and there he died by the ark of God. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19147: На вопрос о том, за что собственно наказан Оза, блаж. Феодорит отвечает: "Иные говорят, что он наказан за опрометчивость, как покусившийся подать помощь Кивоту, который, служа защитой всему народу, не нуждался в пособии других. Иосиф же (Флавий) говорит, что Оза подвергся наказанию за то, что, не будучи левитом, дерзнул прикоснуться к Кивоту; но это, очевидно, ложно, потому что Оза был сын Аминадава, которому вефсамитяне передали Кивот, отпущенный иноплеменниками (1: Цар. VII:1; 2: Цар. VI:3-4); Аминадав же был из колена Левиина (1: Цар. VI:1). Да и не за опрометчивость понес он наказание, потому что, когда наклонилась колесница, надлежало поддержать ее рукой. Напротив того, Оза наказан за другое беззаконие. Бог повелел носить Кивот священникам на раменах (Чис. IV); они же, вопреки закону, везли на колеснице. Ввело же их в обман то, что Кивот, отосланный так иноплеменниками, никому не причинил вреда. Но надлежало знать, что иноплеменники и закона не знали, и священников не имели, чтобы перенести Кивот по закону" (блаж. Феодорит, толк. на 2: Цар., вопр. 19).Кроме того, как полагают некоторые, Оза ухватился за Ковчег Господень не с должным благоговением к последнему. Adam Clarke: Commentary on the Bible - 18316:7: Smote him there for his error - Uzzah sinned through ignorance and precipitancy; he had not time to reflect, the oxen suddenly stumbled; and, fearing lest the ark should fall, he suddenly stretched out his hand to prevent it. Had he touched the ark with impunity, the populace might have lost their respect for it and its sacred service, the example of Uzzah must have filled them with fear and sacred reverence; and, as to Uzzah, no man can doubt of his eternal safety. He committed a sin unto death, but doubtless the mercy of God was extended to his soul.2 Kings (2 Samuel) 6:10 Albert Barnes: Notes on the Bible - 18346:7: For his error - The Hebrew is difficult, and some prefer the reading of the parallel passage, "because ... ask" Ch1 13:10.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:7: God smote: Lev 10:1-3; Sa1 6:19; Ch1 13:10, Ch1 15:2, Ch1 15:13; Co1 11:30-32error: or, rashness Geneva 1599And the anger of the LORD was kindled against Uzzah; and God (d) smote him there for [his] error; and there he died by the ark of God.(d) Here we see the danger it is to follow good intentions, or to do anything in God's service without his express word. John GillAnd the anger of the Lord was kindled against Uzzah,.... And which was manifest by smiting him:and God smote him there for his error; committed at this time, which was complicated; as that the ark was put upon a cart, to which he might be the chief adviser, as Procopius Gazaeus notes, when it should have been carried on the shoulders of the Levites; and that be touched it with his hand, which none but priests might do, supposing him to be a Levite, which it is not clear he was, however not a Kohathite; and he took hold of it in order to carry it in his arms, which even Levites, and those Kohathites, might not do, but with staves put into it, which only they were to hold; and besides, as Abarbinel observes, he showed little faith in the power and providence of God, as if he could not take care of the ark without him: and there he died by the ark of God; directly, upon the spot, by the side of it; whether he was struck by lightning, or in what way, cannot be said; however, he died by the immediate hand of God, in token of his displeasure: and this shows that it is dangerous in matters of worship to act contrary to the command of God, even in things that may seem small and trivial; and though what may be done may be done with a good intention, as this was, yet that will not excuse the sin; nor are those who are the most forward and zealous in religious matters exempted from marks of God's displeasure when they go wrong. John WesleyHe died - This may seem very severe, considering his intention was pious, and his transgression not great. But, besides that, men are improper judges of the actions of God; and that God's judgments are always just, though sometimes obscure: it is reasonable, God should make some present examples of his high displeasure against sins, seemingly small; partly, for the demonstration of his own exact and impartial holiness; partly, for the establishment of discipline, and for the greater terror and caution of mankind, who are very prone to have slight thoughts of sin, and to give way to small sins, and thereby to be led on to greater; all which is, or may be prevented by such instances of severity: and consequently there is more of God's mercy, than of his justice, in such actions, because the justice is confined to one particular person, but the benefit of it common to mankind in that, and all future ages. |
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6:86:8: Եւ տրտմեցաւ Դաւիթ՝ զի խրամատեաց Տէր խրամատութիւն յՈզա. եւ կոչեցաւ տեղին այն Խրամատութիւն Ոզայ՝ մինչեւ ցայսօր[3209]։ [3209] Ոմանք. Խրամատեաց Տէր ՚ի խրամատութիւն յՈզայ մինչեւ։ Եւ տրտմեցաւ Դաւիթ` զի խրամատեաց Տէր խրամատութիւն յՈզա. եւ կոչեցաւ տեղին այն Խրամատութիւն Ոզայ մինչեւ ցայսօր:8 Դաւիթը տրտմեց, որ Տէրը մահացու հարուածեց Օզային նրա մեծ յանդգնութեան համար: 8 Դաւիթ տրտմեցաւ, քանզի Տէրը հարուածով Ոզան զարկաւ ու այն տեղին անունը մինչեւ այսօր Փարէս–Ոզա* կոչուեցաւ։ 6:8: Եւ տրտմեցաւ Դաւիթ՝ զի խրամատեաց Տէր խրամատութիւն յՈզա. եւ կոչեցաւ տեղին այն Խրամատութիւն Ոզայ՝ մինչեւ ցայսօր[3209]։ [3209] Ոմանք. Խրամատեաց Տէր ՚ի խրամատութիւն յՈզայ մինչեւ։ 8 Դաւիթը տրտմեց, որ Տէրը մահացու հարուածեց Օզային նրա մեծ յանդգնութեան համար: 8 Դաւիթ տրտմեցաւ, քանզի Տէրը հարուածով Ոզան զարկաւ ու այն տեղին անունը մինչեւ այսօր Փարէս–Ոզա* կոչուեցաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:86:8 И опечалился Давид, что Господь поразил Озу. Место сие и доныне называется: >. 6:8 καὶ και and; even ἠθύμησεν θυμοω provoke; be / get angry Δαυιδ δαβιδ Dabid; Thavith ὑπὲρ υπερ over; for οὗ ος who; what διέκοψεν διακοπτω lord; master διακοπὴν διακοπη.1 in τῷ ο the Οζα οζα and; even ἐκλήθη καλεω call; invite ὁ ο the τόπος τοπος place; locality ἐκεῖνος εκεινος that διακοπὴ διακοπη.1 till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he 6:8 וַ wa וְ and יִּ֣חַר yyˈiḥar חרה be hot לְ lᵊ לְ to דָוִ֔ד ḏāwˈiḏ דָּוִד David עַל֩ ʕˌal עַל upon אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] פָּרַ֧ץ pārˈaṣ פרץ break יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH פֶּ֖רֶץ pˌereṣ פֶּרֶץ breach בְּ bᵊ בְּ in עֻזָּ֑ה ʕuzzˈā עֻזָּה Uzzah וַ wa וְ and יִּקְרָ֞א yyiqrˈā קרא call לַ la לְ to † הַ the מָּקֹ֤ום mmāqˈôm מָקֹום place הַ ha הַ the הוּא֙ hû הוּא he פֶּ֣רֶץ עֻזָּ֔ה pˈereṣ ʕuzzˈā פֶּרֶץ עֻזָּה Perez Uzzah עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this 6:8. contristatus autem est David eo quod percussisset Dominus Ozam et vocatum est nomen loci illius Percussio Oza usque in diem hancAnd David was grieved because the Lord had struck Oza, and the name of that place was called: The striking of Oza, to this day. 6:8. Then David was saddened because the Lord had struck Uzzah. And the name of that place was called: the Striking of Uzzah, even to this day. 6:8. And David was displeased, because the LORD had made a breach upon Uzzah: and he called the name of the place Perezuzzah to this day. 8. And David was displeased, because the LORD had broken forth upon Uzzah: and he called that place Perez-uzzah, unto this day.
6:8 And David was displeased, because the LORD had made a breach upon Uzzah: and he called the name of the place Perez- uzzah to this day: 6:8 И опечалился Давид, что Господь поразил Озу. Место сие и доныне называется: <<поражение Озы>>. 6:8 καὶ και and; even ἠθύμησεν θυμοω provoke; be / get angry Δαυιδ δαβιδ Dabid; Thavith ὑπὲρ υπερ over; for οὗ ος who; what διέκοψεν διακοπτω lord; master διακοπὴν διακοπη.1 in τῷ ο the Οζα οζα and; even ἐκλήθη καλεω call; invite ὁ ο the τόπος τοπος place; locality ἐκεῖνος εκεινος that διακοπὴ διακοπη.1 till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he 6:8 וַ wa וְ and יִּ֣חַר yyˈiḥar חרה be hot לְ lᵊ לְ to דָוִ֔ד ḏāwˈiḏ דָּוִד David עַל֩ ʕˌal עַל upon אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] פָּרַ֧ץ pārˈaṣ פרץ break יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH פֶּ֖רֶץ pˌereṣ פֶּרֶץ breach בְּ bᵊ בְּ in עֻזָּ֑ה ʕuzzˈā עֻזָּה Uzzah וַ wa וְ and יִּקְרָ֞א yyiqrˈā קרא call לַ la לְ to † הַ the מָּקֹ֤ום mmāqˈôm מָקֹום place הַ ha הַ the הוּא֙ hû הוּא he פֶּ֣רֶץ עֻזָּ֔ה pˈereṣ ʕuzzˈā פֶּרֶץ עֻזָּה Perez Uzzah עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this 6:8. contristatus autem est David eo quod percussisset Dominus Ozam et vocatum est nomen loci illius Percussio Oza usque in diem hanc And David was grieved because the Lord had struck Oza, and the name of that place was called: The striking of Oza, to this day. 6:8. Then David was saddened because the Lord had struck Uzzah. And the name of that place was called: the Striking of Uzzah, even to this day. 6:8. And David was displeased, because the LORD had made a breach upon Uzzah: and he called the name of the place Perezuzzah to this day. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 18346:8: Displeased - Grief allied to anger seems to be intended. Compare Sa1 15:11 note. On the name of the place, compare Sa2 5:20.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:8: displeased: Ch1 13:11, Ch1 13:12; Jon 4:1, Jon 4:9made: Heb. broken Perezuzzah: that is, The breach of Uzzah John GillAnd David was displeased, because the Lord had made a breach upon Uzzah,.... He could not easily submit, and be reconciled to the providence; his heart was ready to rise up against God, and murmur at him for striking him dead in such an awful manner, for so small a matter as this might seem to be; and the rather, as this put a stop to the procession, and cast a damp upon their joy and mirth on this occasion, and might seem to be an ill omen to David, and be improved by his enemies against him:and he called the name of the place Perezuzzah unto this day; the name he gave the place, which signifies "the breach of Uzzah", continued to the time of writing this book. John WesleyDispleased - Or, grieved, both for the sin, and for God's heavy judgment; whereby their hopes were dashed, and their joys interrupted. Perez - uzzah - That is, the breach of Uzzah. |
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6:96:9: Եւ երկեա՛ւ Դաւիթ ՚ի Տեառնէ յաւուր յայնմիկ եւ ասէ. Զիա՞րդ մտանիցէ առ իս տապանակդ Աստուծոյ։ Եւ երկեաւ Դաւիթ ի Տեառնէ յաւուր յայնմիկ եւ ասէ. Զիա՞րդ մտանիցէ առ իս տապանակդ [64]Աստուծոյ:9 Այդ տեղը մինչեւ այսօր Օզայի Հարուած է կոչւում: Այդ օրը Դաւիթը վախեցաւ Տիրոջից եւ ասաց. «Տիրոջ տապանակը ինչպէ՞ս մտնի ինձ մօտ»: 9 Դաւիթ այն օրը Տէրոջմէ վախցաւ ու ըսաւ. «Տէրոջը տապանակը ի՞նչպէս իմ քովս պիտի մտնէ»։ 6:9: Եւ երկեա՛ւ Դաւիթ ՚ի Տեառնէ յաւուր յայնմիկ եւ ասէ. Զիա՞րդ մտանիցէ առ իս տապանակդ Աստուծոյ։ 9 Այդ տեղը մինչեւ այսօր Օզայի Հարուած է կոչւում: Այդ օրը Դաւիթը վախեցաւ Տիրոջից եւ ասաց. «Տիրոջ տապանակը ինչպէ՞ս մտնի ինձ մօտ»: 9 Դաւիթ այն օրը Տէրոջմէ վախցաւ ու ըսաւ. «Տէրոջը տապանակը ի՞նչպէս իմ քովս պիտի մտնէ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:96:9 И устрашился Давид в тот день Господа и сказал: как войти ко мне ковчегу Господню? 6:9 καὶ και and; even ἐφοβήθη φοβεω afraid; fear Δαυιδ δαβιδ Dabid; Thavith τὸν ο the κύριον κυριος lord; master ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that λέγων λεγω tell; declare πῶς πως.1 how εἰσελεύσεται εισερχομαι enter; go in πρός προς to; toward με με me ἡ ο the κιβωτὸς κιβωτος ark κυρίου κυριος lord; master 6:9 וַ wa וְ and יִּרָ֥א yyirˌā ירא fear דָוִ֛ד ḏāwˈiḏ דָּוִד David אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֑וּא hˈû הוּא he וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say אֵ֛יךְ ʔˈêḵ אֵיךְ how יָבֹ֥וא yāvˌô בוא come אֵלַ֖י ʔēlˌay אֶל to אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 6:9. et extimuit David Dominum in die illa dicens quomodo ingredietur ad me arca DominiAnd David was afraid of the Lord that day, saying: How shall the ark of the Lord come to me? 6:9. And David was very fearful of the Lord on that day, saying, “How shall the ark of the Lord be brought to me?” 6:9. And David was afraid of the LORD that day, and said, How shall the ark of the LORD come to me? 9. And David was afraid of the LORD that day; and he said, How shall the ark of the LORD come unto me?
6:9 And David was afraid of the LORD that day, and said, How shall the ark of the LORD come to me: 6:9 И устрашился Давид в тот день Господа и сказал: как войти ко мне ковчегу Господню? 6:9 καὶ και and; even ἐφοβήθη φοβεω afraid; fear Δαυιδ δαβιδ Dabid; Thavith τὸν ο the κύριον κυριος lord; master ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that λέγων λεγω tell; declare πῶς πως.1 how εἰσελεύσεται εισερχομαι enter; go in πρός προς to; toward με με me ἡ ο the κιβωτὸς κιβωτος ark κυρίου κυριος lord; master 6:9 וַ wa וְ and יִּרָ֥א yyirˌā ירא fear דָוִ֛ד ḏāwˈiḏ דָּוִד David אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֑וּא hˈû הוּא he וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say אֵ֛יךְ ʔˈêḵ אֵיךְ how יָבֹ֥וא yāvˌô בוא come אֵלַ֖י ʔēlˌay אֶל to אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 6:9. et extimuit David Dominum in die illa dicens quomodo ingredietur ad me arca Domini And David was afraid of the Lord that day, saying: How shall the ark of the Lord come to me? 6:9. And David was very fearful of the Lord on that day, saying, “How shall the ark of the Lord be brought to me?” 6:9. And David was afraid of the LORD that day, and said, How shall the ark of the LORD come to me? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19149: Ко мне - в город Давида (ср. V:7; VI:10).R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:9: afraid: Num 17:12, Num 17:13; Sa1 5:10, Sa1 5:11, Sa1 6:20; Psa 119:120; Isa 6:5; Luk 5:8, Luk 5:9; Pe1 3:6How shall: Kg1 8:27; Ch1 13:11, Ch1 13:12; Job 25:5, Job 25:6 John GillAnd David was afraid of the Lord that day,.... Lest he should be smitten for his error also, and especially as he had discovered some resentment at the Lord's dealing with Uzzah; when he ought to have been still and quiet, and submitted to the will of God, and owned his justice in it, confessed his own error, and been thankful for his sparing mercy vouchsafed to him:and said, how shall the ark of the Lord come to me? the meaning of which is not, how it should be brought to the place provided by him in Jerusalem, now Uzzah was dead, for there were Levites enough to carry it, as they afterwards did; but as signifying that it would be either boldness and presumption in him to do it, since God had shown such a mark of his displeasure at their proceeding, that he might be in doubt whether it was the will of God it should come to him; or as fearing it would be dangerous to him to have it with him, since he might be guilty of such an error, of the same, or like it, that had been committed. Robert Jamieson, A. R. Fausset and David BrownDavid was afraid of the Lord that day, &c.--His feelings on this alarming judgment were greatly excited on various accounts, dreading that the displeasure of God had been provoked by the removal of the ark, that the punishment would be extended to himself and people, and that they might fall into some error or neglect during the further conveyance of the ark. He resolved, therefore, to wait for more light and direction as to the path of duty. An earlier consultation by Urim would have led him right at the first, whereas in this perplexity and distress, he was reaping the fruits of inconsideration and neglect. |
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6:106:10: Եւ ո՛չ կամեցաւ Դաւիթ տանել առ ինքն զտապանակ ուխտին Տեառն ՚ի քաղաքն Դաւթի. եւ խոտորեցո՛յց զնա Դաւիթ ՚ի տունն Աբեդդարայ Գեթացւոյ[3210]։ [3210] ՚Ի լուս՛՛. Աբեդդարայ Ղեւտացւոյ։ Եւ ոչ կամեցաւ Դաւիթ տանել առ ինքն զտապանակ ուխտին Տեառն ի քաղաքն Դաւթի. եւ խոտորեցոյց զնա Դաւիթ ի տունն [65]Աբեդդարայ Գեթացւոյ:10 Դաւիթը չուզեց Տիրոջ ուխտի տապանակը տանել իր մօտ՝ Դաւթի քաղաքը, եւ Դաւիթը, շեղելով ճանապարհը, այն տարաւ գեթացի Աբեդդարի տունը: 10 Դաւիթ Տէրոջը տապանակը իր քով՝ Դաւիթին քաղաքը՝ չուզեց տանիլ, այլ զանիկա Գեթացի Աբդեդօմին տունը դարձուց։ 6:10: Եւ ո՛չ կամեցաւ Դաւիթ տանել առ ինքն զտապանակ ուխտին Տեառն ՚ի քաղաքն Դաւթի. եւ խոտորեցո՛յց զնա Դաւիթ ՚ի տունն Աբեդդարայ Գեթացւոյ[3210]։ [3210] ՚Ի լուս՛՛. Աբեդդարայ Ղեւտացւոյ։ 10 Դաւիթը չուզեց Տիրոջ ուխտի տապանակը տանել իր մօտ՝ Դաւթի քաղաքը, եւ Դաւիթը, շեղելով ճանապարհը, այն տարաւ գեթացի Աբեդդարի տունը: 10 Դաւիթ Տէրոջը տապանակը իր քով՝ Դաւիթին քաղաքը՝ չուզեց տանիլ, այլ զանիկա Գեթացի Աբդեդօմին տունը դարձուց։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:106:10 И не захотел Давид везти ковчег Господень к себе, в город Давидов, а обратил его в дом Аведдара Гефянина. 6:10 καὶ και and; even οὐκ ου not ἐβούλετο βουλομαι want Δαυιδ δαβιδ Dabid; Thavith τοῦ ο the ἐκκλῖναι εκκλινω deviate; avoid πρὸς προς to; toward αὑτὸν εαυτου of himself; his own τὴν ο the κιβωτὸν κιβωτος ark διαθήκης διαθηκη covenant κυρίου κυριος lord; master εἰς εις into; for τὴν ο the πόλιν πολις city Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἀπέκλινεν αποκλινω he; him Δαυιδ δαβιδ Dabid; Thavith εἰς εις into; for οἶκον οικος home; household Αβεδδαρα αβεδδαρα the Γεθθαίου γεθθαιος Geththaios; Yeththeos 6:10 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not אָבָ֣ה ʔāvˈā אבה want דָוִ֗ד ḏāwˈiḏ דָּוִד David לְ lᵊ לְ to הָסִ֥יר hāsˌîr סור turn aside אֵלָ֛יו ʔēlˈāʸw אֶל to אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עַל־ ʕal- עַל upon עִ֣יר ʕˈîr עִיר town דָּוִ֑ד dāwˈiḏ דָּוִד David וַ wa וְ and יַּטֵּ֣הוּ yyaṭṭˈēhû נטה extend דָוִ֔ד ḏāwˈiḏ דָּוִד David בֵּ֥ית bˌêṯ בַּיִת house עֹבֵֽד־אֱדֹ֖ום ʕōvˈēḏ-ʔᵉḏˌôm עֹבֵד אֱדֹום Obed-edom הַ ha הַ the גִּתִּֽי׃ ggittˈî גִּתִּי Gittite 6:10. et noluit devertere ad se arcam Domini in civitate David sed devertit eam in domo Obededom GettheiAnd he would not have the ark of the Lord brought in to himself into the city of David: but he caused it to be carried into the house of Obededom the Gethite. 6:10. And he was not willing to send the ark of the Lord to himself in the city of David. Instead, he sent it into the house of Obededom, the Gittite. 6:10. So David would not remove the ark of the LORD unto him into the city of David: but David carried it aside into the house of Obededom the Gittite. 10. So David would not remove the ark of the LORD unto him into the city of David; but David carried it aside into the house of Obed-edom the Gittite.
6:10 So David would not remove the ark of the LORD unto him into the city of David: but David carried it aside into the house of Obed- edom the Gittite: 6:10 И не захотел Давид везти ковчег Господень к себе, в город Давидов, а обратил его в дом Аведдара Гефянина. 6:10 καὶ και and; even οὐκ ου not ἐβούλετο βουλομαι want Δαυιδ δαβιδ Dabid; Thavith τοῦ ο the ἐκκλῖναι εκκλινω deviate; avoid πρὸς προς to; toward αὑτὸν εαυτου of himself; his own τὴν ο the κιβωτὸν κιβωτος ark διαθήκης διαθηκη covenant κυρίου κυριος lord; master εἰς εις into; for τὴν ο the πόλιν πολις city Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἀπέκλινεν αποκλινω he; him Δαυιδ δαβιδ Dabid; Thavith εἰς εις into; for οἶκον οικος home; household Αβεδδαρα αβεδδαρα the Γεθθαίου γεθθαιος Geththaios; Yeththeos 6:10 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not אָבָ֣ה ʔāvˈā אבה want דָוִ֗ד ḏāwˈiḏ דָּוִד David לְ lᵊ לְ to הָסִ֥יר hāsˌîr סור turn aside אֵלָ֛יו ʔēlˈāʸw אֶל to אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עַל־ ʕal- עַל upon עִ֣יר ʕˈîr עִיר town דָּוִ֑ד dāwˈiḏ דָּוִד David וַ wa וְ and יַּטֵּ֣הוּ yyaṭṭˈēhû נטה extend דָוִ֔ד ḏāwˈiḏ דָּוִד David בֵּ֥ית bˌêṯ בַּיִת house עֹבֵֽד־אֱדֹ֖ום ʕōvˈēḏ-ʔᵉḏˌôm עֹבֵד אֱדֹום Obed-edom הַ ha הַ the גִּתִּֽי׃ ggittˈî גִּתִּי Gittite 6:10. et noluit devertere ad se arcam Domini in civitate David sed devertit eam in domo Obededom Getthei And he would not have the ark of the Lord brought in to himself into the city of David: but he caused it to be carried into the house of Obededom the Gethite. 6:10. And he was not willing to send the ark of the Lord to himself in the city of David. Instead, he sent it into the house of Obededom, the Gittite. 6:10. So David would not remove the ark of the LORD unto him into the city of David: but David carried it aside into the house of Obededom the Gittite. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18316:10: But David carried it aside - The house of Obed-edom appears to have been very near the city, which they were about to enter, but were prevented by this accident, and lodged the ark with the nearest friend.2 Kings (2 Samuel) 6:11 Albert Barnes: Notes on the Bible - 18346:10: Obed-edom was a Levite of the family of Merari, being Ch1 15:18-24; Ch1 16:38 a son of Jeduthun, who was a Merarite. He was a porter, a player on the harp, and was one of the Levites especially designated to take part in the musical services on the occasion of bringing up the ark to Zion, and to minister before it when brought up. He is called a Gittite perhaps from Gath-Rimmon, in Manasseh, which belonged to the Kohathites Jos 21:25. Marriage with a Kohathite, or some other cause, would account for his dwelling in a Kohathite city.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:10: Obededom: Ch1 13:13, Ch1 13:14, Ch1 15:18, Ch1 16:5, Ch1 26:4-8Gittite: Sa2 4:3, Sa2 15:19, Sa2 18:2 Geneva 1599So David would not remove the ark of the LORD unto him into the city of David: but David carried it aside into the house of Obededom (e) the Gittite.(e) Who was a Levite, and had dwelt in Gittaim, (1Chron 15:21). John GillSo David would not remove the ark of the Lord unto him into the city of David,.... As yet, but wait a little longer, until he had more thoroughly considered of it, and made himself acquainted with everything relative to the ark, that he might know how to behave for the future, without giving offence:but David carried it aside into the house of Obededom the Gittite; which was close by, on one side of the place where they were; this man was a Levite, as appears from his being afterwards appointed to be doorkeeper for the ark, and to sing praise before it, and so a proper person to commit the care of it to, 1Chron 15:18; he is called a Gittite, either because he had sojourned in Gath some time, or rather because he was of Gathrimmon, a city of the Levites, Josh 21:24. John WesleyHouse of Obed - edom - Obed - edom knew what slaughter the ark had made among the Philistines and the Bethshemites. He saw Uzzah struck dead; yet invites it to his house, and opens his doors without fear, knowing it was a savour of death, only to them that treated it ill. "O the courage, says Bishop Hall, of an honest and faithful heart! Nothing can make God otherwise than amiable to him: even his justice is lovely." |
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6:116:11: Եւ նստաւ տապանակն Տեառն ՚ի տան Աբեդդարայ Գեթացւոյ ամիսս երիս։ Եւ օրհնեաց Տէր զԱբեդդար եւ զամենայն տուն նորա։ Եւ նստաւ տապանակն Տեառն ի տան [66]Աբեդդարայ Գեթացւոյ ամիսս երիս. եւ օրհնեաց Տէր [67]զԱբեդդար եւ զամենայն տուն նորա:11 Տիրոջ տապանակը երեք ամիս մնաց գեթացի Աբեդդարի տանը: Տէրն օրհնեց Աբեդդարին ու նրա ամբողջ տունը: 11 Եւ Տէրոջը տապանակը Գեթացի Աբդեդօմին տունը երեք ամիս մնաց։ Տէրը Աբդեդօմն ու անոր բոլոր տունը օրհնեց։ 6:11: Եւ նստաւ տապանակն Տեառն ՚ի տան Աբեդդարայ Գեթացւոյ ամիսս երիս։ Եւ օրհնեաց Տէր զԱբեդդար եւ զամենայն տուն նորա։ 11 Տիրոջ տապանակը երեք ամիս մնաց գեթացի Աբեդդարի տանը: Տէրն օրհնեց Աբեդդարին ու նրա ամբողջ տունը: 11 Եւ Տէրոջը տապանակը Գեթացի Աբդեդօմին տունը երեք ամիս մնաց։ Տէրը Աբդեդօմն ու անոր բոլոր տունը օրհնեց։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:116:11 И оставался ковчег Господень в доме Аведдара Гефянина три месяца, и благословил Господь Аведдара и весь дом его. 6:11 καὶ και and; even ἐκάθισεν καθιζω sit down; seat ἡ ο the κιβωτὸς κιβωτος ark τοῦ ο the κυρίου κυριος lord; master εἰς εις into; for οἶκον οικος home; household Αβεδδαρα αβεδδαρα the Γεθθαίου γεθθαιος month τρεῖς τρεις three καὶ και and; even εὐλόγησεν ευλογεω commend; acclaim κύριος κυριος lord; master ὅλον ολος whole; wholly τὸν ο the οἶκον οικος home; household Αβεδδαρα αβεδδαρα and; even πάντα πας all; every τὰ ο the αὐτοῦ αυτος he; him 6:11 וַ wa וְ and יֵּשֶׁב֩ yyēšˌev ישׁב sit אֲרֹ֨ון ʔᵃrˌôn אֲרֹון ark יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH בֵּ֣ית bˈêṯ בַּיִת house עֹבֵ֥ד אֱדֹ֛ם ʕōvˌēḏ ʔᵉḏˈōm עֹבֵד אֱדֹום Obed-edom הַ ha הַ the גִּתִּ֖י ggittˌî גִּתִּי Gittite שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three חֳדָשִׁ֑ים ḥᵒḏāšˈîm חֹדֶשׁ month וַ wa וְ and יְבָ֧רֶךְ yᵊvˈāreḵ ברך bless יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] עֹבֵ֥ד אֱדֹ֖ם ʕōvˌēḏ ʔᵉḏˌōm עֹבֵד אֱדֹום Obed-edom וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole בֵּיתֹֽו׃ bêṯˈô בַּיִת house 6:11. et habitavit arca Domini in domo Obededom Getthei tribus mensibus et benedixit Dominus Obededom et omnem domum eiusAnd the ark of the Lord abode in the house of Obededom the Gethite three months: and the Lord blessed Obededom, and all his household. 6:11. And the ark of the Lord dwelt in the house of Obededom the Gittite, for three months. And the Lord blessed Obededom, and all his household. 6:11. And the ark of the LORD continued in the house of Obededom the Gittite three months: and the LORD blessed Obededom, and all his household. 11. And the ark of the LORD remained in the house of Obed-edom the Gittite three months: and the LORD blessed Obed-edom, and all his house.
6:11 And the ark of the LORD continued in the house of Obed- edom the Gittite three months: and the LORD blessed Obed- edom, and all his household: 6:11 И оставался ковчег Господень в доме Аведдара Гефянина три месяца, и благословил Господь Аведдара и весь дом его. 6:11 καὶ και and; even ἐκάθισεν καθιζω sit down; seat ἡ ο the κιβωτὸς κιβωτος ark τοῦ ο the κυρίου κυριος lord; master εἰς εις into; for οἶκον οικος home; household Αβεδδαρα αβεδδαρα the Γεθθαίου γεθθαιος month τρεῖς τρεις three καὶ και and; even εὐλόγησεν ευλογεω commend; acclaim κύριος κυριος lord; master ὅλον ολος whole; wholly τὸν ο the οἶκον οικος home; household Αβεδδαρα αβεδδαρα and; even πάντα πας all; every τὰ ο the αὐτοῦ αυτος he; him 6:11 וַ wa וְ and יֵּשֶׁב֩ yyēšˌev ישׁב sit אֲרֹ֨ון ʔᵃrˌôn אֲרֹון ark יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH בֵּ֣ית bˈêṯ בַּיִת house עֹבֵ֥ד אֱדֹ֛ם ʕōvˌēḏ ʔᵉḏˈōm עֹבֵד אֱדֹום Obed-edom הַ ha הַ the גִּתִּ֖י ggittˌî גִּתִּי Gittite שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three חֳדָשִׁ֑ים ḥᵒḏāšˈîm חֹדֶשׁ month וַ wa וְ and יְבָ֧רֶךְ yᵊvˈāreḵ ברך bless יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] עֹבֵ֥ד אֱדֹ֖ם ʕōvˌēḏ ʔᵉḏˌōm עֹבֵד אֱדֹום Obed-edom וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole בֵּיתֹֽו׃ bêṯˈô בַּיִת house 6:11. et habitavit arca Domini in domo Obededom Getthei tribus mensibus et benedixit Dominus Obededom et omnem domum eius And the ark of the Lord abode in the house of Obededom the Gethite three months: and the Lord blessed Obededom, and all his household. 6:11. And the ark of the Lord dwelt in the house of Obededom the Gittite, for three months. And the Lord blessed Obededom, and all his household. 6:11. And the ark of the LORD continued in the house of Obededom the Gittite three months: and the LORD blessed Obededom, and all his household. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18316:11: The Lord blessed Obed-edom - And why? Because he had the ark of the Lord in his house. Whoever entertains God's messengers, or consecrates his house to the service of God, will infallibly receive God's blessing.2 Kings (2 Samuel) 6:12 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:11: the Lord blessed: Gen 30:27, Gen 39:5, Gen 39:23; Pro 3:9, Pro 3:10; Mal 3:10Carl Friedrich Keil and Franz DelitzschRemoval of the ark of God to the city of David (cf. 1 Chron 15). - 2Kings 6:11, 2Kings 6:12. When the ark had been in the house of Obed-edom for three months, and David heard that the Lord had blessed his house for the sake of the ark of God, he went thither and brought it up to the city of David with gladness i.e., with festal rejoicing, or a solemn procession. (For שׂמהה, in the sense of festal rejoicing, or a joyous fte, see Gen 31:27; Neh 12:43, etc.) On this occasion, however, David adhered strictly to the instructions of the law, as the more elaborate account given in the Chronicles clearly shows. He not only gathered together all Israel at Jerusalem to join in this solemn act, but summoned the priests and Levites, and commanded them to sanctify themselves, and carry the ark "according to the right," i.e., as the Lord had commanded in the law of Moses, and to offer sacrifices during the procession, and sin songs, i.e., psalms, with musical accompaniment. In the very condensed account before us, all that is mentioned is the carrying of the ark, the sacrificing during the march, and the festivities of the king and people. But even from these few facts we see that David had discovered his former mistake, and had given up the idea of removing the ark upon a carriage as a transgression of the law. John GillAnd the ark of the Lord continued in the house of Obededom the Gittite three months,.... David, and those with him, returned to their habitations, where they continued during this time:and the Lord blessed Obededom, and all his household; him, and all his family, with spiritual blessings, and with an affluence of temporal good things; for godliness has the promise of this life, and of that which is to come; men are not losers but gainers, even in things temporal, for their attachment to the cause of religion, and the service of God, and their regard to that in their own houses, as well as in the house of God. Josephus (o) says, that Obededom was very poor before, and in a low condition, out of which he soon emerged, and came into affluent circumstances, so as to be taken notice of by his neighbours, and reported abroad; by which means David came to the hearing of it, as follows. (o) Antiqu. l. 7. c. 4. sect. 2. John WesleyThe Lord blessed, &c. - The same hand that punished Uzzah's presumption, rewarded Obed - edom's humble boldness. None ever had, or ever shall have reason to say, that it is in vain to serve God. Piety is the best friend to prosperity. His household too shared in the blessing. It is good living in a family that entertains the ark; for all about it will fare the better for it.Robert Jamieson, A. R. Fausset and David BrownObed-edom the Gittite--a Levite (1Chron 15:18, 1Chron 15:21, 1Chron 15:24; 1Chron 16:5; 1Chron 26:4). He is called a Gittite, either from his residence at Gath, or more probably from Gath-rimmon, one of the Levitical cities (Josh 21:24-25). |
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6:126:12: Եւ պատմեցին Դաւթի եւ ասեն. Օրհնեաց Տէր զտունն Աբեդդարայ՝ եւ զամենայն ինչ որ նորա վասն տապանակին Աստուծոյ[3211]։ Եւ չոգաւ Դաւիթ եւ եհան զտապանակն Տեառն ՚ի տանէ Աբեդդարայ ՚ի քաղաք Դաւթի ուրախութեամբ։ [3211] Ոմանք. Եւ զամենայն ինչ նորա վասն տա՛՛։ Եւ պատմեցին Դաւթի եւ ասեն. Օրհնեաց Տէր զտունն [68]Աբեդդարայ եւ զամենայն ինչ որ նորա վասն տապանակին Աստուծոյ: Եւ չոգաւ Դաւիթ եւ եհան զտապանակն Տեառն ի տանէ [69]Աբեդդարայ ի քաղաք Դաւթի ուրախութեամբ:12 Այդ մասին յայտնեցին Դաւթին՝ ասելով. «Տէրն Աստծու տապանակի համար օրհնել է Աբեդդարի տունն ու նրա ունեցած ամէն ինչը»: Դաւիթը գնաց, Տիրոջ տապանակը հանեց Աբեդդարի տնից եւ ուրախութեամբ բերեց Դաւթի քաղաքը: 12 Դաւիթ թագաւորին պատմեցին ու ըսին. «Աստուծոյ տապանակին համար Տէրը Աբդեդօմին տունը ու անոր ամէն ունեցածը օրհնեց»։ Դաւիթ գնաց ու Աստուծոյ տապանակը Աբդեդօմին տունէն ուրախութեամբ Դաւիթին քաղաքը բերաւ։ 6:12: Եւ պատմեցին Դաւթի եւ ասեն. Օրհնեաց Տէր զտունն Աբեդդարայ՝ եւ զամենայն ինչ որ նորա վասն տապանակին Աստուծոյ[3211]։ Եւ չոգաւ Դաւիթ եւ եհան զտապանակն Տեառն ՚ի տանէ Աբեդդարայ ՚ի քաղաք Դաւթի ուրախութեամբ։ [3211] Ոմանք. Եւ զամենայն ինչ նորա վասն տա՛՛։ 12 Այդ մասին յայտնեցին Դաւթին՝ ասելով. «Տէրն Աստծու տապանակի համար օրհնել է Աբեդդարի տունն ու նրա ունեցած ամէն ինչը»: Դաւիթը գնաց, Տիրոջ տապանակը հանեց Աբեդդարի տնից եւ ուրախութեամբ բերեց Դաւթի քաղաքը: 12 Դաւիթ թագաւորին պատմեցին ու ըսին. «Աստուծոյ տապանակին համար Տէրը Աբդեդօմին տունը ու անոր ամէն ունեցածը օրհնեց»։ Դաւիթ գնաց ու Աստուծոյ տապանակը Աբդեդօմին տունէն ուրախութեամբ Դաւիթին քաղաքը բերաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:126:12 Когда донесли царю Давиду, говоря: >, то пошел Давид и с торжеством перенес ковчег Божий из дома Аведдара в город Давидов. 6:12 καὶ και and; even ἀπηγγέλη απαγγελλω report τῷ ο the βασιλεῖ βασιλευς monarch; king Δαυιδ δαβιδ Dabid; Thavith λέγοντες λεγω tell; declare ηὐλόγησεν ευλογεω commend; acclaim κύριος κυριος lord; master τὸν ο the οἶκον οικος home; household Αβεδδαρα αβεδδαρα and; even πάντα πας all; every τὰ ο the αὐτοῦ αυτος he; him ἕνεκεν ενεκα for the sake of; on account of τῆς ο the κιβωτοῦ κιβωτος ark τοῦ ο the θεοῦ θεος God καὶ και and; even ἐπορεύθη πορευομαι travel; go Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἀνήγαγεν αναγω lead up; head up τὴν ο the κιβωτὸν κιβωτος ark τοῦ ο the κυρίου κυριος lord; master ἐκ εκ from; out of τοῦ ο the οἴκου οικος home; household Αβεδδαρα αβεδδαρα into; for τὴν ο the πόλιν πολις city Δαυιδ δαβιδ Dabid; Thavith ἐν εν in εὐφροσύνῃ ευφροσυνη celebration 6:12 וַ wa וְ and יֻּגַּ֗ד yyuggˈaḏ נגד report לַ la לְ to † הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king דָּוִד֮ dāwiḏ דָּוִד David לֵ lē לְ to אמֹר֒ ʔmˌōr אמר say בֵּרַ֣ךְ bērˈaḵ ברך bless יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] בֵּ֨ית bˌêṯ בַּיִת house עֹבֵ֤ד אֱדֹם֙ ʕōvˈēḏ ʔᵉḏōm עֹבֵד אֱדֹום Obed-edom וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹ֔ו lˈô לְ to בַּ ba בְּ in עֲב֖וּר ʕᵃvˌûr עֲבוּר way אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk דָּוִ֗ד dāwˈiḏ דָּוִד David וַ wa וְ and יַּעַל֩ yyaʕˌal עלה ascend אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֨ון ʔᵃrˌôn אֲרֹון ark הָ hā הַ the אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s) מִ mi מִן from בֵּ֨ית bbˌêṯ בַּיִת house עֹבֵ֥ד אֱדֹ֛ם ʕōvˌēḏ ʔᵉḏˈōm עֹבֵד אֱדֹום Obed-edom עִ֥יר ʕˌîr עִיר town דָּוִ֖ד dāwˌiḏ דָּוִד David בְּ bᵊ בְּ in שִׂמְחָֽה׃ śimḥˈā שִׂמְחָה joy 6:12. nuntiatumque est regi David benedixit Dominus Obededom et omnia eius propter arcam Dei abiit ergo David et adduxit arcam Dei de domo Obededom in civitatem David cum gaudioAnd it was told king David, that the Lord had blessed Obededom, and all that he had, because of the ark of God. So David went, and brought away the ark of God out of the house of Obededom into the city of David with joy. And there were with David seven choirs, and calves for victims. 6:12. And it was reported to king David that the Lord had blessed Obededom, and all that was his, because of the ark of God. Therefore, David went and brought the ark of God, from the house of Obededom, into the city of David with joy. And there were with David seven choirs, and calves for victims. 6:12. And it was told king David, saying, The LORD hath blessed the house of Obededom, and all that [pertaineth] unto him, because of the ark of God. So David went and brought up the ark of God from the house of Obededom into the city of David with gladness. 12. And it was told king David, saying, The LORD hath blessed the house of Obed-edom, and all that pertaineth to him, because of the ark of God. And David went and brought up the ark of God from the house of Obed-edom into the city of David with joy.
6:12 And it was told king David, saying, The LORD hath blessed the house of Obed- edom, and all that [pertaineth] unto him, because of the ark of God. So David went and brought up the ark of God from the house of Obed- edom into the city of David with gladness: 6:12 Когда донесли царю Давиду, говоря: <<Господь благословил дом Аведдара и все, что было у него, ради ковчега Божия>>, то пошел Давид и с торжеством перенес ковчег Божий из дома Аведдара в город Давидов. 6:12 καὶ και and; even ἀπηγγέλη απαγγελλω report τῷ ο the βασιλεῖ βασιλευς monarch; king Δαυιδ δαβιδ Dabid; Thavith λέγοντες λεγω tell; declare ηὐλόγησεν ευλογεω commend; acclaim κύριος κυριος lord; master τὸν ο the οἶκον οικος home; household Αβεδδαρα αβεδδαρα and; even πάντα πας all; every τὰ ο the αὐτοῦ αυτος he; him ἕνεκεν ενεκα for the sake of; on account of τῆς ο the κιβωτοῦ κιβωτος ark τοῦ ο the θεοῦ θεος God καὶ και and; even ἐπορεύθη πορευομαι travel; go Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἀνήγαγεν αναγω lead up; head up τὴν ο the κιβωτὸν κιβωτος ark τοῦ ο the κυρίου κυριος lord; master ἐκ εκ from; out of τοῦ ο the οἴκου οικος home; household Αβεδδαρα αβεδδαρα into; for τὴν ο the πόλιν πολις city Δαυιδ δαβιδ Dabid; Thavith ἐν εν in εὐφροσύνῃ ευφροσυνη celebration 6:12 וַ wa וְ and יֻּגַּ֗ד yyuggˈaḏ נגד report לַ la לְ to † הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king דָּוִד֮ dāwiḏ דָּוִד David לֵ lē לְ to אמֹר֒ ʔmˌōr אמר say בֵּרַ֣ךְ bērˈaḵ ברך bless יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] בֵּ֨ית bˌêṯ בַּיִת house עֹבֵ֤ד אֱדֹם֙ ʕōvˈēḏ ʔᵉḏōm עֹבֵד אֱדֹום Obed-edom וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹ֔ו lˈô לְ to בַּ ba בְּ in עֲב֖וּר ʕᵃvˌûr עֲבוּר way אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk דָּוִ֗ד dāwˈiḏ דָּוִד David וַ wa וְ and יַּעַל֩ yyaʕˌal עלה ascend אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֨ון ʔᵃrˌôn אֲרֹון ark הָ hā הַ the אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s) מִ mi מִן from בֵּ֨ית bbˌêṯ בַּיִת house עֹבֵ֥ד אֱדֹ֛ם ʕōvˌēḏ ʔᵉḏˈōm עֹבֵד אֱדֹום Obed-edom עִ֥יר ʕˌîr עִיר town דָּוִ֖ד dāwˌiḏ דָּוִד David בְּ bᵊ בְּ in שִׂמְחָֽה׃ śimḥˈā שִׂמְחָה joy 6:12. nuntiatumque est regi David benedixit Dominus Obededom et omnia eius propter arcam Dei abiit ergo David et adduxit arcam Dei de domo Obededom in civitatem David cum gaudio And it was told king David, that the Lord had blessed Obededom, and all that he had, because of the ark of God. So David went, and brought away the ark of God out of the house of Obededom into the city of David with joy. And there were with David seven choirs, and calves for victims. 6:12. And it was reported to king David that the Lord had blessed Obededom, and all that was his, because of the ark of God. Therefore, David went and brought the ark of God, from the house of Obededom, into the city of David with joy. And there were with David seven choirs, and calves for victims. 6:12. And it was told king David, saying, The LORD hath blessed the house of Obededom, and all that [pertaineth] unto him, because of the ark of God. So David went and brought up the ark of God from the house of Obededom into the city of David with gladness. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191412: "Сделав Иерусалим политическим центром страны, Давид нашел необходимым сделать его и религиозным центром через перенесение сюда Ковчега Завета Это требовалось, с одной стороны, для того, чтобы возвысить вообще значение города Давидова в глазах народа, а с другой стороны, еще более для того, чтобы под личным наблюдением царя придать всенародному богослужению надлежащий порядок и торжественную обстановку и тем оживить религиозный дух народа, видимо, упавший в последнее время (1: Пар. XIII:3)" (Я. Богородский, "Еврейские цари", с. 152).Matthew Henry: Concise Commentary on the Whole Bible - 1706Michal Despises David. B. C. 1045.12 And it was told king David, saying, The LORD hath blessed the house of Obed-edom, and all that pertaineth unto him, because of the ark of God. So David went and brought up the ark of God from the house of Obed-edom into the city of David with gladness. 13 And it was so, that when they that bare the ark of the LORD had gone six paces, he sacrificed oxen and fatlings. 14 And David danced before the LORD with all his might; and David was girded with a linen ephod. 15 So David and all the house of Israel brought up the ark of the LORD with shouting, and with the sound of the trumpet. 16 And as the ark of the LORD came into the city of David, Michal Saul's daughter looked through a window, and saw king David leaping and dancing before the LORD; and she despised him in her heart. 17 And they brought in the ark of the LORD, and set it in his place, in the midst of the tabernacle that David had pitched for it: and David offered burnt offerings and peace offerings before the LORD. 18 And as soon as David had made an end of offering burnt offerings and peace offerings, he blessed the people in the name of the LORD of hosts. 19 And he dealt among all the people, even among the whole multitude of Israel, as well to the women as men, to every one a cake of bread, and a good piece of flesh, and a flagon of wine. So all the people departed every one to his house. We have here the second attempt to bring the ark home to the city of David; and this succeeded, though the former miscarried. I. It should seem the blessing with which the house of Obed-edom was blessed for the ark's sake was a great inducement to David to bring it forward; for when that was told him (v. 12) he hastened to fetch it to him. For, 1. It was an evidence that God was reconciled to them, and his anger was turned away. As David could read God's frowns upon them all in Uzzah's stroke, so he could read God's favour to them all in Obed-edom's prosperity; and, if God be at peace with them, they can cheerfully go on with their design. 2. It was an evidence that the ark was not such a burdensome stone as it was taken to be, but, on the contrary, happy was the man that had it near him. Christ is indeed a stone of stumbling, and a rock of offence, to those that are disobedient; but to those who believe he is a corner-stone, elect, precious, 1 Pet. ii. 6-8. When David heard that Obed-edom had such joy of the ark, then he would have it in his own city. Note, The experience others have had of the gains of godliness should encourage us to be religious. Is the ark a blessing to others' houses? let us bid it welcome to ours; we may have it, and the blessing of it, without fetching it from our neighbours. II. Let us see how David managed the matter now. 1. He rectified the former error. He did not put the ark in a cart now, but ordered those whose business it was to carry it on their shoulders. This is implied here (v. 13) and expressed 1 Chron. xv. 15. Then we make a good use of the judgments of God on ourselves and others when we are awakened by them to reform and amend whatever has been amiss. 2. At their first setting out he offered sacrifices to God (v. 13) by way of atonement for their former errors and in a thankful acknowledgment of the blessings bestowed on the house of Obed-edom. Then we are likely to speed in our enterprises when we begin with God and give diligence to make our peace with him, When we attend upon God in holy ordinances our eye must be to the great sacrifice, to which we owe it that we are taken into covenant and communion with God, Ps. l. 5. 3. He himself attended the solemnity with the highest expressions of joy that could be (v. 14): He danced before the Lord with all his might; he leaped for joy, as one transported with the occasion, and the more because of the disappointment he met with the last time. It is a pleasure to a good man to see his errors rectified and himself in the way of his duty. His dancing, I suppose, was not artificial, by any certain rule or measure, nor do we find that any danced with him; but it was a natural expression of his great joy and exultation of mind. He did it with all his might; so we should perform all our religious services, as those that are intent upon them and desire to do them in the best manner. All our might is little enough to be employed in holy duties: the work deserves it all. On this occasion David laid aside his imperial purple, and put on a plain linen ephod, which was light and convenient for dancing, and was used in religious exercises by those who were no priests, for Samuel wore one, 1 Sam. ii. 18. That great prince thought it no disparagement to him to appear in the habit of a minister to the ark. 4. All the people triumphed in this advancement of the ark (v. 15): They brought it up into the royal city with shouting, and with sound of trumpet, so expressing their own joy in loud acclamations, and giving notice to all about them to rejoice with them. The public and free administration of ordinances, not only under the protection, but under the smiles, of the civil powers, is just matter of rejoicing to any people. 5. the ark was safely brought to, and honourably deposited in, the place prepared for it, v. 17. They set it in the midst of the tabernacle, or tent, which David had pitched for it; not the tabernacle which Moses reared, for that was at Gibeon (2 Chron. i. 13), and, we may suppose, being made of cloth, in so many hundred years it had gone to decay and was not fit to be removed; but this was a tent set up on purpose to receive the ark. He would not bring it into a private house, no, not his own, lest it should seem to be too much engrossed, and people's resort to it, to pray before it, should be less free; yet he would not build a house for it, lest that should supersede the building of a more stately temple in due time, and therefore, for the present, he placed it within curtains, under a canopy, in imitation of Moses's tabernacle. As soon as ever it was lodged, he offered burnt-offerings and peace-offerings, in thankfulness to God that the business was now done without any more errors or breaches, and in supplication to God for the continuance of his favour. Note, All our joys must be sanctified both with praises and prayers; for with such sacrifices God is well pleased. Now, it should seem, he penned the 132nd Psalm. 6. The people were then dismissed with great satisfaction. He sent them away, (1.) With a gracious prayer: He blessed them in the name of the Lord of hosts (v. 18), having not only a particular interest in heaven as a prophet, but an authority over them as a prince; for the less is blessed of the better, Heb. vii. 7. He prayed to God to bless them, and particularly to reward them for the honour and respect they had now shown to his ark, assuring them they should be no losers by their journey, but the blessing of God upon their affairs at home would more than bear their charges. He testified his desire for their welfare by this prayer for them, and let them know they had a king that loved them. (2.) With a generous treat; for so it was, rather than a distribution of alms. The great men, it is probable, he entertained at his own house, but to the multitude of Israel, men and women (and children, says Josephus), he dealt to every one a cake of bread (a spice-cake, so some), a good piece of flesh--a handsome decent piece (so some)--a part of the peace-offerings (so Josephus), that they might feast with him upon the sacrifice, and a flagon, or bottle, of wine, v. 19. Probably he ordered this provision to be made for them at their respective quarters, and this he did, [1.] In token of his joy and gratitude to God. When the heart is enlarged in cheerfulness the hand should be opened in liberality. The feast of Purim was observed with sending portions one to another, Esth. ix. 22. As those to whom God is merciful ought to show mercy in forgiving, so those to whom God is bountiful ought to exercise bounty in giving. [2.] To recommend himself to the people, and confirm his interest in them; for every one is a friend to him that giveth gifts. Those that cared not for his prayers would love him for his generosity; and this would encourage them to attend him another time if he saw cause to call them together. Adam Clarke: Commentary on the Bible - 18316:12: So David - brought up the ark - The Vulgate adds to this verse: And David had seven choirs, and a calf for a sacrifice. The Septuagint make a greater addition: "And he had seven choirs carrying the ark, a sacrifice, a calf, and lambs. And David played on harmonious organs before the Lord; and David was clothed with a costly tunic; and David and all the house of Israel, brought the ark of the Lord with rejoicing, and the sound of a trumpet." Nothing of this is found in any MS., nor in the Chaldee, the Syriac, nor the Arabic, nor in the parallel place, Ch1 15:25.2 Kings (2 Samuel) 6:14 Albert Barnes: Notes on the Bible - 18346:12: With gladness - Especially with joyful music and song (Ch1 15:16, etc.).R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:12: because: Mat 10:42So David: Ch1 15:1-3, Ch1 15:25; Psa 24:7-10, Psa 68:24-27, Psa 132:6-8 Geneva 1599And it was told king David, saying, The LORD hath blessed the house of Obededom, and all that [pertaineth] unto him, because of the ark of God. So David went and (f) brought up the ark of God from the house of Obededom into the city of David with gladness.(f) Meaning, he caused the Levites to bear it according to the law. John GillAnd it was told King David,.... By some of his courtiers who had heard of it:saying, the Lord hath blessed the house of Obededom, and all that pertaineth unto him, because of the ark of the Lord; it was so suddenly, in so short a time, and so largely, that it could not escape the notice and observation of men that knew him; and this increase was not in any natural way by which it could be accounted for; so that it could be ascribed to no other cause but the blessing of God, and that on account of the ark of God that was with him; nothing else could be thought of: so David went and brought up the ark of God from the house of Obededom into the city of David with gladness: being animated and encouraged by the blessing of God on the house of Obededom, because of it, and thereby freed from those slavish fears he was before possessed of, and filled with hopes of being blessed also on account of it; if not with temporal blessings, he needed not, yet with spiritual ones. Robert Jamieson, A. R. Fausset and David BrownDAVID AFTERWARDS BRINGS THE ARK TO ZION. (2Kings 6:12-19)Tit was told king David, saying, The Lord hath blessed the house of Obed-edom, and all that pertaineth unto him, because of the ark of God--The lapse of three months not only restored the agitated mind of the monarch to a tranquil and settled tone, but led him to a discovery of his former error. Having learned that the ark was kept in its temporary resting-place not only without inconvenience or danger, but with great advantage, he resolved forthwith to remove it to the capital, with the observance of all due form and solemnity (1Chron 15:1-13). It was transported now on the shoulders of the priests, who had been carefully prepared for the work, and the procession was distinguished by extraordinary solemnities and demonstrations of joy. |
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6:136:13: Եւ էին ընդ նմա որ բառնային զտապանակն՝ եւթն դաս պարուց, եւ սպա՛նդ զուարակի եւ գառանց։ Եւ [70]էին ընդ նմա որ բառնային զտապանակն եւթն դաս պարուց, եւ սպանդ զուարակի եւ գառանց:13 Տապանակը տանողների հետ գնում էին պարողների եօթը խմբեր, զուարակ ու գառներ էին զոհ մատուցում: 13 Տէրոջը տապանակը վերցնողները վեց քայլ առաջ գացին, արջառներ ու պարարտ զուարակներ զոհեց 6:13: Եւ էին ընդ նմա որ բառնային զտապանակն՝ եւթն դաս պարուց, եւ սպա՛նդ զուարակի եւ գառանց։ 13 Տապանակը տանողների հետ գնում էին պարողների եօթը խմբեր, զուարակ ու գառներ էին զոհ մատուցում: 13 Տէրոջը տապանակը վերցնողները վեց քայլ առաջ գացին, արջառներ ու պարարտ զուարակներ զոհեց zohrab-1805▾ eastern-1994▾ western am▾ |
6:136:13 И когда несшие ковчег Господень проходили по шести шагов, он приносил в жертву тельца и овна. 6:13 καὶ και and; even ἦσαν ειμι be μετ᾿ μετα with; amid αὐτῶν αυτος he; him αἴροντες αιρω lift; remove τὴν ο the κιβωτὸν κιβωτος ark ἑπτὰ επτα seven χοροὶ χορος dancing καὶ και and; even θῦμα θυμα calf καὶ και and; even ἄρνα αρην lamb 6:13 וַ wa וְ and יְהִ֗י yᵊhˈî היה be כִּ֧י kˈî כִּי that צָעֲד֛וּ ṣāʕᵃḏˈû צעד march נֹשְׂאֵ֥י nōśᵊʔˌê נשׂא lift אֲרֹון־ ʔᵃrôn- אֲרֹון ark יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH שִׁשָּׁ֣ה šiššˈā שֵׁשׁ six צְעָדִ֑ים ṣᵊʕāḏˈîm צַעַד marching וַ wa וְ and יִּזְבַּ֥ח yyizbˌaḥ זבח slaughter שֹׁ֖ור šˌôr שֹׁור bullock וּ û וְ and מְרִֽיא׃ mᵊrˈî מְרִיא fatling 6:13. cumque transcendissent qui portabant arcam Domini sex passus immolabat bovem et arietemAnd when they that carried the ark of the Lord had gone six paces, he sacrificed and ox and a ram: 6:13. And when those who were carrying the ark of the Lord had traveled six steps, he immolated an ox and a ram. 6:13. And it was [so], that when they that bare the ark of the LORD had gone six paces, he sacrificed oxen and fatlings. 13. And it was so, that when they that bare the ark of the LORD had gone six paces, he sacrificed an ox and a fatling.
6:13 And it was [so], that when they that bare the ark of the LORD had gone six paces, he sacrificed oxen and fatlings: 6:13 И когда несшие ковчег Господень проходили по шести шагов, он приносил в жертву тельца и овна. 6:13 καὶ και and; even ἦσαν ειμι be μετ᾿ μετα with; amid αὐτῶν αυτος he; him αἴροντες αιρω lift; remove τὴν ο the κιβωτὸν κιβωτος ark ἑπτὰ επτα seven χοροὶ χορος dancing καὶ και and; even θῦμα θυμα calf καὶ και and; even ἄρνα αρην lamb 6:13 וַ wa וְ and יְהִ֗י yᵊhˈî היה be כִּ֧י kˈî כִּי that צָעֲד֛וּ ṣāʕᵃḏˈû צעד march נֹשְׂאֵ֥י nōśᵊʔˌê נשׂא lift אֲרֹון־ ʔᵃrôn- אֲרֹון ark יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH שִׁשָּׁ֣ה šiššˈā שֵׁשׁ six צְעָדִ֑ים ṣᵊʕāḏˈîm צַעַד marching וַ wa וְ and יִּזְבַּ֥ח yyizbˌaḥ זבח slaughter שֹׁ֖ור šˌôr שֹׁור bullock וּ û וְ and מְרִֽיא׃ mᵊrˈî מְרִיא fatling 6:13. cumque transcendissent qui portabant arcam Domini sex passus immolabat bovem et arietem And when they that carried the ark of the Lord had gone six paces, he sacrificed and ox and a ram: 6:13. And when those who were carrying the ark of the Lord had traveled six steps, he immolated an ox and a ram. 6:13. And it was [so], that when they that bare the ark of the LORD had gone six paces, he sacrificed oxen and fatlings. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ kad▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 18346:13: The meaning is, not that they sacrificed oxen and fatlings every six steps, which would have been impossible, but that when - after the arrangement made by David for the Levites to carry the ark Ch1 15:2, Ch1 15:12, Ch1 15:15 they had borne it successfully and with visible tokens of God's favor, out of the house of Obed-edom and six "steps" on the road to the city of David to the sound of the musical instruments - then they stopped and offered solemn sacrifices. Possibly "the step" may have had a technical sense, and denoted a certain distance, say a stadium. Six such distances would have been nearly a mile, and if the ground was difficult and steep, the successful progress of "those that bare the ark," so far, would have been a fit cause for a thanksgiving sacrifice.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:13: when they: Num 4:15, Num 7:9; Jos 3:3; Ch1 15:2, Ch1 15:15, Ch1 15:25, Ch1 15:26oxen: Kg1 8:5; Ch2 5:6 Carl Friedrich Keil and Franz DelitzschThe bearers of the ark are not particularly mentioned in this account; but it is very evident that they were Levites, as the Chronicles affirm, from the fact that the ark was carried this time, and not driven, as before. "And it came to pass, when the bearers of the ark of Jehovah had gone six paces, he sacrificed an ox and a fatted calf" (i.e., had them sacrificed). These words are generally understood as meaning, that sacrifices of this kind were offered along the whole way, at the distance of six paces apart. This would certainly have been a possible thing, and there would be no necessity to assume that the procession halted every six paces, until the sacrificial ceremony was completed, but the ark might have continued in progress, whilst sacrifices were being offered at the distances mentioned. And even the immense number of sacrificial animals that would have been required is no valid objection to such an assumption. We do not know what the distance really was: all that we know is, that it was not so much as ten miles, as Kirjath-jearim was only about twelve miles from Jerusalem, so that a few thousand oxen, and the same number of fatted calves, would have been quite sufficient. But the words of the text do not distinctly affirm that sacrifices were offered whenever the bearers advanced six paces, but only that this was done was soon as the bearers had taken the first six steps. So that, strictly speaking, all that is stated is, that when the procession had started and gone six paces, the sacrifice was offered, namely, for the purpose of inaugurating or consecrating the solemn procession. In 1 Chron 15 this fact is omitted; and it is stated instead (1Chron 15:26), that "when God helped the Levites that bare the ark of the covenant of the Lord, they offered seven bullocks and seven rams," i.e., at the close of the procession, when the journey was ended, to praise God for the fact that the Levites had been enabled to carry the ark of God to the place appointed for it, without suffering the slightest harm. (Note: There is no discrepancy, therefore, between the two different accounts; but the one supplements the other in a manner perfectly in harmony with the whole affair, - at the outset, a sacrifice consisting of one ox and one fatted calf; and at the close, one of seven oxen and seven rams. Consequently there is no reason for altering the text of the verse before us, as Thenius proposes, according to the senseless rendering of the lxx, καὶ ἦσαν μετ ̓ αὐτοῦ αἴροντες τὴν κιβωτὸν ἑπτὰ χοροί, καὶ θῦμα μόσχος καὶ ἄρνες ("with David there were bearers of the ark, seven choirs, and sacrifices of a calf and lambs"), which has also found its way into the Vulgate, though Jerome has rendered our Hebrew text faithfully afterwards (i.e., after the gloss, which was probably taken from the Itala, and inserted in his translation).) John GillAnd it was so, that when they that bare the ark of the Lord,.... The Levites; for now David had seen the former mistake, and rectified it, and ordered the Levites to "carry" it, as they did upon their shoulders, with the staves therein, see 1Chron 15:2; when thesehad gone six paces, he sacrificed oxen and fatlings; upon an altar, which was at once erected for that purpose; the number and kind of sacrifices offered were seven bullocks and seven rams, 1Chron 15:26; and these David offered, not by himself, but by the priests that were with him, and that as soon as they had gone six paces from the house of Obededom; whereby they perceived the Levites, were able to carry the ark, with what was in it, the Lord helping them, as in 1Chron 15:2, and without stumbling and falling, or any evil attending them; and Kimchi thinks these six paces were just the measure of the ground Uzzah went before what befell him; but it is highly probable that he had gone further; however, no doubt by the order of David, the Levites set down the ark, and sacrifices were offered by way of thanksgiving to God, and for the continuance of his goodness, and for atonement for former errors. Some think these seven oxen and rams were offered, at seven different times and places, at every six paces an ox and a ram; but this is not very likely. Robert Jamieson, A. R. Fausset and David Brownwhen they that bare the ark . . . had gone six paces--Some think that four altars were hastily raised for the offering of sacrifices at the distance of every six paces (but see on 1Chron 15:26). |
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6:146:14: Եւ Դաւիթ հարկանէր զտաւիղս նուագարանացն առաջի Տեառն. եւ էր Դաւիթ զգեցեալ պատմուճան հանդերձեալ[3212]։ [3212] ՚Ի լուս՛՛. Պատմուճան բեհեզեայ. համաձայն ոմանց ՚ի բնաբ՛՛։ Եւ Դաւիթ հարկանէր զտաւիղս նուագարանացն առաջի Տեառն. եւ էր Դաւիթ զգեցեալ պատմուճան հանդերձեալ:14 Դաւիթը Տիրոջ առաջ տաւիղ էր նուագում: Նա պատմուճան էր հագել: 14 Եւ Դաւիթ Տէրոջը առջեւ բոլոր ուժովը խաղցաւ։ Դաւիթ քթանէ եփուտ հագեր էր։ 6:14: Եւ Դաւիթ հարկանէր զտաւիղս նուագարանացն առաջի Տեառն. եւ էր Դաւիթ զգեցեալ պատմուճան հանդերձեալ[3212]։ [3212] ՚Ի լուս՛՛. Պատմուճան բեհեզեայ. համաձայն ոմանց ՚ի բնաբ՛՛։ 14 Դաւիթը Տիրոջ առաջ տաւիղ էր նուագում: Նա պատմուճան էր հագել: 14 Եւ Դաւիթ Տէրոջը առջեւ բոլոր ուժովը խաղցաւ։ Դաւիթ քթանէ եփուտ հագեր էր։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:146:14 Давид скакал из всей силы пред Господом; одет же был Давид в льняной ефод. 6:14 καὶ και and; even Δαυιδ δαβιδ Dabid; Thavith ἀνεκρούετο ανακρουω in ὀργάνοις οργανον join ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master καὶ και and; even ὁ ο the Δαυιδ δαβιδ Dabid; Thavith ἐνδεδυκὼς ενδυω dress in; wear στολὴν στολη robe ἔξαλλον εξαλλος special; distinguishing 6:14 וְ wᵊ וְ and דָוִ֛ד ḏāwˈiḏ דָּוִד David מְכַרְכֵּ֥ר mᵊḵarkˌēr כרר dance בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עֹ֖ז ʕˌōz עֹז power לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and דָוִ֕ד ḏāwˈiḏ דָּוִד David חָג֖וּר ḥāḡˌûr חגר gird אֵפֹ֥וד ʔēfˌôḏ אֵפֹד ephod בָּֽד׃ bˈāḏ בַּד linen, part, stave 6:14. et David saltabat totis viribus ante Dominum porro David erat accinctus ephod lineoAnd David danced with all his might before the Lord: and David was girded with a linen ephod. 6:14. And David danced with all his ability before the Lord. And David was girded with the linen ephod. 6:14. And David danced before the LORD with all [his] might; and David [was] girded with a linen ephod. 6:14 And David danced before the LORD with all [his] might; and David [was] girded with a linen ephod: 6:14 Давид скакал из всей силы пред Господом; одет же был Давид в льняной ефод. 6:14 καὶ και and; even Δαυιδ δαβιδ Dabid; Thavith ἀνεκρούετο ανακρουω in ὀργάνοις οργανον join ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master καὶ και and; even ὁ ο the Δαυιδ δαβιδ Dabid; Thavith ἐνδεδυκὼς ενδυω dress in; wear στολὴν στολη robe ἔξαλλον εξαλλος special; distinguishing 6:14 וְ wᵊ וְ and דָוִ֛ד ḏāwˈiḏ דָּוִד David מְכַרְכֵּ֥ר mᵊḵarkˌēr כרר dance בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עֹ֖ז ʕˌōz עֹז power לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and דָוִ֕ד ḏāwˈiḏ דָּוִד David חָג֖וּר ḥāḡˌûr חגר gird אֵפֹ֥וד ʔēfˌôḏ אֵפֹד ephod בָּֽד׃ bˈāḏ בַּד linen, part, stave 6:14. et David saltabat totis viribus ante Dominum porro David erat accinctus ephod lineo And David danced with all his might before the Lord: and David was girded with a linen ephod. 6:14. And David danced with all his ability before the Lord. And David was girded with the linen ephod. 6:14. And David danced before the LORD with all [his] might; and David [was] girded with a linen ephod. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191414: Давид сказал из всей силы пред Господом - от полноты своего религиозного восторга.Одет же был Давид в льняной ефод. См. пр. к 1: Цар. II:18. Adam Clarke: Commentary on the Bible - 18316:14: And David danced before the Lord - Dancing is a religious ceremony among the Hindoos, and they consider it an act of devotion to their idols. It is evident that David considered it in the same light. What connection dancing can have with devotion I cannot tell. This I know, that unpremeditated and involuntary skipping may be the effect of sudden mental elation.2 Kings (2 Samuel) 6:16 Albert Barnes: Notes on the Bible - 18346:14: Danced - The Hebrew word is found only here and in Sa2 6:16. It means "to dance in a circle," hence, simply to dance. The parallel passage in Ch1 15:27 gives a widely different sense.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:14: danced: Exo 15:20; Jdg 11:34, Jdg 21:21; Psa 30:11, Psa 149:3, Psa 150:4; Luk 15:25with all his: Deu 6:5; Ecc 9:10; Col 3:23 girded: Sa1 2:18, Sa1 2:28, Sa1 22:18; Ch1 15:27 Carl Friedrich Keil and Franz Delitzsch"And David danced with all his might before the Lord (i.e., before the ark), and was girded with a white ephod (shoulder-dress)." Dancing, as an expression of holy enthusiasm, was a customary thing from time immemorial: we meet with it as early as at the festival of thanksgiving at the Red Sea (Ex 15:20); but there, and also at subsequent celebrations of the different victories gained by the Israelites, none but women are described as taking part in it (Judg 11:34; Judg 21:19; 1Kings 18:6). The white ephod was, strictly speaking, a priestly costume, although in the law it is not prescribed as the dress to be worn by them when performing their official duties, but rather as the dress which denoted the priestly character of the wearer (see at 1Kings 22:18); and for this reason it was worn by David in connection with these festivities in honour of the Lord, as the head of the priestly nation of Israel (see at 1Kings 2:18). In 2Kings 6:15 it is still further related, that David and all the house (nation) of Israel brought up the ark of the Lord with jubilee and trumpet-blast. תּרוּעה is used here to signify the song of jubilee and the joyous shouting of the people. In the Chronicles (1Chron 15:28) the musical instruments played on the occasion are also severally mentioned. Geneva 1599And David danced before the LORD with all [his] might; and David [was] girded with a linen (g) ephod.(g) With a garment like the priest's garment. John GillAnd David danced before the Lord with all his might,.... That is, before the ark of the Lord; not a set dance, or along with others; but he leaped and skipped as "car", a lamb, does, and that for joy that the ark was like to be brought home to his house, without any token of the divine displeasure, as before; the Targum is,"he praised before the Lord with all his might;''exerted himself to the uttermost in singing the praises of God vocally, or by playing on an instrument; to which sense are the Septuagint, Syriac, and Arabic versions, which is approved of by Castel (p); who observes, it nowhere appears to have been a custom to dance before the ark; but it might be now done, though not usual, and therefore was observed by Michal with contempt, 2Kings 6:16; a later writer (q) shows that dancing is the proper sense of the word:and David was girded with a linen ephod; which others, besides priests, sometimes wore, as Samuel did, and which David might choose to appear in, rather than in his royal robes, as being more agreeable to the service of God, and lighter for him both to walk and dance in on this occasion. (p) Lexic. col. 1793. (q) Hackman. Praecidan. Sacr. p. 156, 157. John WesleyDanced - To express his thankfulness to God by his outward carriage, according to the manner of those times. Linen ephod - The usual habit of the priests and Levites, in their sacred ministrations yet sometimes worn by others, as it was by the young child Samuel; and so David, who laid by his royal robes, and put on this robe to declare, that although he was king of Israel, yet he willingly owned himself to be the Lord's minister and servant.Robert Jamieson, A. R. Fausset and David BrownDavid danced before the Lord--The Hebrews, like other ancient people, had their sacred dances, which were performed on their solemn anniversaries and other great occasions of commemorating some special token of the divine goodness and favor.with all his might--intimating violent efforts of leaping, and divested of his royal mantle (in a state of undress), conduct apparently unsuitable to the gravity of age or the dignity of a king. But it was unquestionably done as an act of religious homage, his attitudes and dress being symbolic, as they have always been in Oriental countries, of penitence, joy, thankfulness, and devotion. [See on 1Chron 15:27.] |
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6:156:15: Եւ Դաւիթ եւ ամենայն տունն Իսրայէլի հանին զտապանակն Տեառն հռչակաւ եւ ձայնի՛ւ փողոյ։ Եւ Դաւիթ եւ ամենայն տունն Իսրայելի հանին զտապանակն Տեառն հռչակաւ եւ ձայնիւ փողոյ:15 Դաւիթն ու Իսրայէլի ամբողջ տունը Տիրոջ տապանակը հանեցին ուրախութեան աղաղակ արձակելով ու փող հնչեցնելով: 15 Դաւիթ ու Իսրայէլի բոլոր տունը Տէրոջը տապանակը ուրախութեամբ ու փողերու ձայներով տարին։ 6:15: Եւ Դաւիթ եւ ամենայն տունն Իսրայէլի հանին զտապանակն Տեառն հռչակաւ եւ ձայնի՛ւ փողոյ։ 15 Դաւիթն ու Իսրայէլի ամբողջ տունը Տիրոջ տապանակը հանեցին ուրախութեան աղաղակ արձակելով ու փող հնչեցնելով: 15 Դաւիթ ու Իսրայէլի բոլոր տունը Տէրոջը տապանակը ուրախութեամբ ու փողերու ձայներով տարին։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:156:15 Так Давид и весь дом Израилев несли ковчег Господень с восклицаниями и трубными звуками. 6:15 καὶ και and; even Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even πᾶς πας all; every ὁ ο the οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel ἀνήγαγον αναγω lead up; head up τὴν ο the κιβωτὸν κιβωτος ark κυρίου κυριος lord; master μετὰ μετα with; amid κραυγῆς κραυγη cry; outcry καὶ και and; even μετὰ μετα with; amid φωνῆς φωνη voice; sound σάλπιγγος σαλπιγξ trumpet 6:15 וְ wᵊ וְ and דָוִד֙ ḏāwˌiḏ דָּוִד David וְ wᵊ וְ and כָל־ ḵol- כֹּל whole בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel מַעֲלִ֖ים maʕᵃlˌîm עלה ascend אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH בִּ bi בְּ in תְרוּעָ֖ה ṯᵊrûʕˌā תְּרוּעָה shouting וּ û וְ and בְ vᵊ בְּ in קֹ֥ול qˌôl קֹול sound שֹׁופָֽר׃ šôfˈār שֹׁופָר horn 6:15. et David et omnis domus Israhel ducebant arcam testamenti Domini in iubilo et in clangore bucinaeAnd David and all the louse of Israel brought the ark of the covenant of the Lord with joyful shouting, and with sound of trumpet. 6:15. And David, and all the house of Israel, were leading the ark of the testament of the Lord, with jubilation and the sound of the trumpet. 6:15. So David and all the house of Israel brought up the ark of the LORD with shouting, and with the sound of the trumpet. 15. So David and all the house of Israel brought up the ark of the LORD with shouting, and with the sound of the trumpet.
6:15 So David and all the house of Israel brought up the ark of the LORD with shouting, and with the sound of the trumpet: 6:15 Так Давид и весь дом Израилев несли ковчег Господень с восклицаниями и трубными звуками. 6:15 καὶ και and; even Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even πᾶς πας all; every ὁ ο the οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel ἀνήγαγον αναγω lead up; head up τὴν ο the κιβωτὸν κιβωτος ark κυρίου κυριος lord; master μετὰ μετα with; amid κραυγῆς κραυγη cry; outcry καὶ και and; even μετὰ μετα with; amid φωνῆς φωνη voice; sound σάλπιγγος σαλπιγξ trumpet 6:15 וְ wᵊ וְ and דָוִד֙ ḏāwˌiḏ דָּוִד David וְ wᵊ וְ and כָל־ ḵol- כֹּל whole בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel מַעֲלִ֖ים maʕᵃlˌîm עלה ascend אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH בִּ bi בְּ in תְרוּעָ֖ה ṯᵊrûʕˌā תְּרוּעָה shouting וּ û וְ and בְ vᵊ בְּ in קֹ֥ול qˌôl קֹול sound שֹׁופָֽר׃ šôfˈār שֹׁופָר horn 6:15. et David et omnis domus Israhel ducebant arcam testamenti Domini in iubilo et in clangore bucinae And David and all the louse of Israel brought the ark of the covenant of the Lord with joyful shouting, and with sound of trumpet. 6:15. And David, and all the house of Israel, were leading the ark of the testament of the Lord, with jubilation and the sound of the trumpet. 6:15. So David and all the house of Israel brought up the ark of the LORD with shouting, and with the sound of the trumpet. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:15: David: Psa 132:18with shouting: Ch1 15:16, Ch1 15:25, Ch1 15:28; Ezr 3:10, Ezr 3:11; Psa 47:1, Psa 47:5, Psa 47:6, Psa 68:24-27 the sound: Num 10:1-10; Jos 6:4, Jos 6:5; Psa 150:3 John GillSo David and all the house of Israel brought up the ark of the Lord,.... The elders of Israel, and the captains over thousands, 1Chron 15:25; besides the common people; there might be as large a number with him now as before:with shouting, and with the sound of the trumpet; with the shouts of the people in common, and with blowing of trumpets by those who were appointed for that purpose, and with other instruments of music, see 1Chron 15:27; Josephus says (r), that seven choirs went before the priests bearing the ark, as the king commanded, he himself playing on the harp; so the Septuagint version. (r) Antiqu. l. 7. c. 4. sect. 2. |
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6:166:16: Եւ եղեւ ՚ի հպել տապանակին ՚ի քաղաքն Դաւթի, եւ Մեղքող դուստր Սաւուղայ հայէ՛ր ընդ պատուհանն. եւ ետես զԴաւիթ արքայ զի կաքաւէր՝ եւ նուագէ՛ր զնուագարանսն առաջի Տեառն, անգոսնեաց զնա ՚ի սրտի իւրում։ Եւ եղեւ ի հպել տապանակին ի քաղաքն Դաւթի, եւ Մեղքող դուստր Սաւուղայ հայէր ընդ պատուհանն. եւ ետես զԴաւիթ արքայ զի կաքաւէր եւ [71]նուագէր զնուագարանսն`` առաջի Տեառն, անգոսնեաց զնա ի սրտի իւրում:16 Երբ տապանակը Դաւթի քաղաքին մօտեցաւ, Սաւուղի դուստր Մեղքողը նայում էր պատուհանից եւ տեսնելով, որ Դաւիթ արքան Տիրոջ առաջ պարում էր ու նուագարաններ նուագում, արհամարհեց նրան իր հոգում: 16 Երբ Տէրոջը տապանակը Դաւիթին քաղաքը եկաւ, Սաւուղին աղջիկը Մեղքող պատուհանէն նայելով՝ տեսաւ որ Դաւիթ թագաւորը Տէրոջը առջեւ ցատկռտելով կը խաղայ, ուստի զանիկա իր սրտին մէջ անարգեց։ 6:16: Եւ եղեւ ՚ի հպել տապանակին ՚ի քաղաքն Դաւթի, եւ Մեղքող դուստր Սաւուղայ հայէ՛ր ընդ պատուհանն. եւ ետես զԴաւիթ արքայ զի կաքաւէր՝ եւ նուագէ՛ր զնուագարանսն առաջի Տեառն, անգոսնեաց զնա ՚ի սրտի իւրում։ 16 Երբ տապանակը Դաւթի քաղաքին մօտեցաւ, Սաւուղի դուստր Մեղքողը նայում էր պատուհանից եւ տեսնելով, որ Դաւիթ արքան Տիրոջ առաջ պարում էր ու նուագարաններ նուագում, արհամարհեց նրան իր հոգում: 16 Երբ Տէրոջը տապանակը Դաւիթին քաղաքը եկաւ, Սաւուղին աղջիկը Մեղքող պատուհանէն նայելով՝ տեսաւ որ Դաւիթ թագաւորը Տէրոջը առջեւ ցատկռտելով կը խաղայ, ուստի զանիկա իր սրտին մէջ անարգեց։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:166:16 Когда входил ковчег Господень в город Давидов, Мелхола, дочь Саула, смотрела в окно и, увидев царя Давида, скачущего и пляшущего пред Господом, уничижила его в сердце своем. 6:16 καὶ και and; even ἐγένετο γινομαι happen; become τῆς ο the κιβωτοῦ κιβωτος ark παραγινομένης παραγινομαι happen by; come by / to / along ἕως εως till; until πόλεως πολις city Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even Μελχολ μελχολ the θυγάτηρ θυγατηρ daughter Σαουλ σαουλ Saoul; Saul διέκυπτεν διακυπτω through; because of τῆς ο the θυρίδος θυρις window καὶ και and; even εἶδεν οραω view; see τὸν ο the βασιλέα βασιλευς monarch; king Δαυιδ δαβιδ Dabid; Thavith ὀρχούμενον ορχεομαι dance καὶ και and; even ἀνακρουόμενον ανακρουω in the face; facing κυρίου κυριος lord; master καὶ και and; even ἐξουδένωσεν εξουδενοω set at naught αὐτὸν αυτος he; him ἐν εν in τῇ ο the καρδίᾳ καρδια heart αὐτῆς αυτος he; him 6:16 וְ wᵊ וְ and הָיָה֙ hāyˌā היה be אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בָּ֖א bˌā בוא come עִ֣יר ʕˈîr עִיר town דָּוִ֑ד dāwˈiḏ דָּוִד David וּ û וְ and מִיכַ֨ל mîḵˌal מִיכַל Michal בַּת־ baṯ- בַּת daughter שָׁא֜וּל šāʔˈûl שָׁאוּל Saul נִשְׁקְפָ֣ה׀ nišqᵊfˈā שׁקף look בְּעַ֣ד bᵊʕˈaḏ בַּעַד distance הַ ha הַ the חַלֹּ֗ון ḥallˈôn חַלֹּון window וַ wa וְ and תֵּ֨רֶא ttˌēre ראה see אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king דָּוִד֙ dāwˌiḏ דָּוִד David מְפַזֵּ֤ז mᵊfazzˈēz פזז be agile וּ û וְ and מְכַרְכֵּר֙ mᵊḵarkˌēr כרר dance לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and תִּ֥בֶז ttˌivez בזה despise לֹ֖ו lˌô לְ to בְּ bᵊ בְּ in לִבָּֽהּ׃ libbˈāh לֵב heart 6:16. cumque intrasset arca Domini civitatem David Michol filia Saul prospiciens per fenestram vidit regem David subsilientem atque saltantem coram Domino et despexit eum in corde suoAnd when the ark of the Lord was come into the city of David, Michol the daughter of Saul, looking out through a window, saw king David leaping and dancing before the Lord: and she despised him in her heart. 6:16. And when the ark of the Lord had entered into the city of David, Michal, the daughter of Saul, looking out through a window, saw king David leaping and dancing before the Lord. And she despised him in her heart. 6:16. And as the ark of the LORD came into the city of David, Michal Saul’s daughter looked through a window, and saw king David leaping and dancing before the LORD; and she despised him in her heart. 16. And it was so, as the ark of the LORD came into the city of David, that Michal the daughter of Saul looked out at the window, and saw king David leaping and dancing before the LORD; and she despised him in her heart.
6:16 And as the ark of the LORD came into the city of David, Michal Saul' s daughter looked through a window, and saw king David leaping and dancing before the LORD; and she despised him in her heart: 6:16 Когда входил ковчег Господень в город Давидов, Мелхола, дочь Саула, смотрела в окно и, увидев царя Давида, скачущего и пляшущего пред Господом, уничижила его в сердце своем. 6:16 καὶ και and; even ἐγένετο γινομαι happen; become τῆς ο the κιβωτοῦ κιβωτος ark παραγινομένης παραγινομαι happen by; come by / to / along ἕως εως till; until πόλεως πολις city Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even Μελχολ μελχολ the θυγάτηρ θυγατηρ daughter Σαουλ σαουλ Saoul; Saul διέκυπτεν διακυπτω through; because of τῆς ο the θυρίδος θυρις window καὶ και and; even εἶδεν οραω view; see τὸν ο the βασιλέα βασιλευς monarch; king Δαυιδ δαβιδ Dabid; Thavith ὀρχούμενον ορχεομαι dance καὶ και and; even ἀνακρουόμενον ανακρουω in the face; facing κυρίου κυριος lord; master καὶ και and; even ἐξουδένωσεν εξουδενοω set at naught αὐτὸν αυτος he; him ἐν εν in τῇ ο the καρδίᾳ καρδια heart αὐτῆς αυτος he; him 6:16 וְ wᵊ וְ and הָיָה֙ hāyˌā היה be אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בָּ֖א bˌā בוא come עִ֣יר ʕˈîr עִיר town דָּוִ֑ד dāwˈiḏ דָּוִד David וּ û וְ and מִיכַ֨ל mîḵˌal מִיכַל Michal בַּת־ baṯ- בַּת daughter שָׁא֜וּל šāʔˈûl שָׁאוּל Saul נִשְׁקְפָ֣ה׀ nišqᵊfˈā שׁקף look בְּעַ֣ד bᵊʕˈaḏ בַּעַד distance הַ ha הַ the חַלֹּ֗ון ḥallˈôn חַלֹּון window וַ wa וְ and תֵּ֨רֶא ttˌēre ראה see אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king דָּוִד֙ dāwˌiḏ דָּוִד David מְפַזֵּ֤ז mᵊfazzˈēz פזז be agile וּ û וְ and מְכַרְכֵּר֙ mᵊḵarkˌēr כרר dance לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and תִּ֥בֶז ttˌivez בזה despise לֹ֖ו lˌô לְ to בְּ bᵊ בְּ in לִבָּֽהּ׃ libbˈāh לֵב heart 6:16. cumque intrasset arca Domini civitatem David Michol filia Saul prospiciens per fenestram vidit regem David subsilientem atque saltantem coram Domino et despexit eum in corde suo And when the ark of the Lord was come into the city of David, Michol the daughter of Saul, looking out through a window, saw king David leaping and dancing before the Lord: and she despised him in her heart. 6:16. And when the ark of the Lord had entered into the city of David, Michal, the daughter of Saul, looking out through a window, saw king David leaping and dancing before the Lord. And she despised him in her heart. 6:16. And as the ark of the LORD came into the city of David, Michal Saul’s daughter looked through a window, and saw king David leaping and dancing before the LORD; and she despised him in her heart. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191416: Мелхола - дочь Саула и жена Давида. См. 1: Цар. XVIII:20-23; XXV:44; 2: Цар. III:12-16.Уничижила его в сердце своем. Дочь Саула не способна была пережить и даже понять тот религиозный подъем духа, в котором находился в данный момент царь и пророк Давид. Adam Clarke: Commentary on the Bible - 18316:16: She despised him in her heart - She did not blame him outwardly; she thought he had disgraced himself, but she kept her mind to herself.2 Kings (2 Samuel) 6:18 Albert Barnes: Notes on the Bible - 18346:16: She despised him in her heart - In the days of Saul the ark had been neglected Ch1 13:3, and Saul had in everything shown himself to be an irreligious king. Michal seems to have been of a like spirit.The whole section, 2Sa. 6:16-36, should be compared with Ch1 15:29; Ch1 16:43. The peace offerings were with a special view to feasting the people. (Compare Kg1 8:63-66.) R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:16: And as: Ch1 15:29Michal: Sa2 3:14 despised: Ch1 15:29; Psa 69:7; Isa 53:3; Act 2:13; Co1 2:14 Carl Friedrich Keil and Franz DelitzschWhen the ark came (i.e., was carried) into the city of David, Michal the daughter of Saul looked out of the window, and there she saw king David leaping and dancing before Jehovah, and despised him in her heart. והיה, "and it came to pass," for ויהי, because there is no progress made, but only another element introduced. בּא is a perfect: "the ark had come, ... and Michal looked through the window, ... there she saw," etc. Michal is intentionally designated the daughter of Saul here, instead of the wife of David, because on this occasion she manifested her father's disposition rather than her husband's. In Saul's time people did not trouble themselves about the ark of the covenant (1Chron 13:3); public worship was neglected, and the soul for vital religion had died out in the family of the king. Michal possessed teraphim, and in David she only loved the brave hero and exalted king: she therefore took offence at the humility with which the king, in his pious enthusiasm, placed himself on an equality with all the rest of the nation before the Lord. Geneva 1599And as the ark of the LORD came into the city of David, Michal Saul's daughter looked through a window, and saw king David leaping and dancing before the LORD; and she (h) despised him in her heart.(h) The worldlings are not able to comprehend the emotions that move the children of God to praise God in all kinds of ways. John GillAnd as the ark of the Lord came into the city of David,.... Being brought thither on the shoulders of the Levites:Michal, Saul's daughter, looked through a window; in the king's palace, to see the procession, which was very grand, and in great pomp, attended by a vast number of people, and with music of all sorts. She is said to be Saul's daughter, though David's wife, as having a good deal of her father's haughty temper and disposition, as appears by what follows: and saw King David leaping and dancing before the Lord; the ark of the Lord, by these outward gestures expressing the inward joy of his heart on this occasion: and she despised him in her heart; as acting a mean part, quite beneath himself, and unbecoming his royal dignity. John WesleyDespised - As one of a base and mean spirit, that knew not how to carry himself with that majesty which became his place. |
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6:176:17: Եւ բերի՛ն զտապանակն Տեառն, եւ եդին զնա ՚ի տեղւոջ իւրում ՚ի մէջ խորանին զոր եհար նմա Դաւիթ։ Եւ մատոյց Դաւիթ ողջակէ՛զս առաջի Տեառն՝ եւ խաղաղականս։ Եւ բերին զտապանակն Տեառն, եւ եդին զնա ի տեղւոջ իւրում ի մէջ խորանին զոր եհար նմա Դաւիթ. եւ մատոյց Դաւիթ ողջակէզս առաջի Տեառն եւ խաղաղականս:17 Տիրոջ տապանակը բերեցին ու դրեցին իր տեղը, վրանի մէջ, որ Դաւիթը դրա համար էր կանգնեցրել: 17 Տէրոջը տապանակը բերին ու զանիկա իր տեղը դրին այն վրանին մէջ, որ Դաւիթ անոր համար կանգնեցուցեր էր։ Դաւիթ Տէրոջը առջեւ ողջակէզներ ու խաղաղութեան զոհեր մատուցանեց։ 6:17: Եւ բերի՛ն զտապանակն Տեառն, եւ եդին զնա ՚ի տեղւոջ իւրում ՚ի մէջ խորանին զոր եհար նմա Դաւիթ։ Եւ մատոյց Դաւիթ ողջակէ՛զս առաջի Տեառն՝ եւ խաղաղականս։ 17 Տիրոջ տապանակը բերեցին ու դրեցին իր տեղը, վրանի մէջ, որ Դաւիթը դրա համար էր կանգնեցրել: 17 Տէրոջը տապանակը բերին ու զանիկա իր տեղը դրին այն վրանին մէջ, որ Դաւիթ անոր համար կանգնեցուցեր էր։ Դաւիթ Տէրոջը առջեւ ողջակէզներ ու խաղաղութեան զոհեր մատուցանեց։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:176:17 И принесли ковчег Господень и поставили его на своем месте посреди скинии, которую устроил для него Давид; и принес Давид всесожжения пред Господом и жертвы мирные. 6:17 καὶ και and; even φέρουσιν φερω carry; bring τὴν ο the κιβωτὸν κιβωτος ark τοῦ ο the κυρίου κυριος lord; master καὶ και and; even ἀνέθηκαν ανατιθημι relate αὐτὴν αυτος he; him εἰς εις into; for τὸν ο the τόπον τοπος place; locality αὐτῆς αυτος he; him εἰς εις into; for μέσον μεσος in the midst; in the middle τῆς ο the σκηνῆς σκηνη tent ἧς ος who; what ἔπηξεν πηγνυμι pitch αὐτῇ αυτος he; him Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἀνήνεγκεν αναφερω bring up; carry up Δαυιδ δαβιδ Dabid; Thavith ὁλοκαυτώματα ολοκαυτωμα whole offering ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master καὶ και and; even εἰρηνικάς ειρηνικος peaceful 6:17 וַ wa וְ and יָּבִ֜אוּ yyāvˈiʔû בוא come אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יַּצִּ֤גוּ yyaṣṣˈiḡû יצג set אֹתֹו֙ ʔōṯˌô אֵת [object marker] בִּ bi בְּ in מְקֹומֹ֔ו mᵊqômˈô מָקֹום place בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst הָ hā הַ the אֹ֔הֶל ʔˈōhel אֹהֶל tent אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָטָה־ nāṭā- נטה extend לֹ֖ו lˌô לְ to דָּוִ֑ד dāwˈiḏ דָּוִד David וַ wa וְ and יַּ֨עַל yyˌaʕal עלה ascend דָּוִ֥ד dāwˌiḏ דָּוִד David עֹלֹ֛ות ʕōlˈôṯ עֹלָה burnt-offering לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וּ û וְ and שְׁלָמִֽים׃ šᵊlāmˈîm שֶׁלֶם final offer 6:17. et introduxerunt arcam Domini et posuerunt eam in loco suo in medio tabernaculi quod tetenderat ei David et obtulit David holocausta coram Domino et pacificaAnd they brought the ark of the Lord, and set it in its place in the midst of the tabernacle, which David had pitched for it: and David offered holocausts, and peace offerings before the Lord. 6:17. And they led in the ark of the Lord. And they set it in its place in the middle of the tabernacle, which David had pitched for it. And David offered holocausts and peace offerings in the sight of the Lord. 6:17. And they brought in the ark of the LORD, and set it in his place, in the midst of the tabernacle that David had pitched for it: and David offered burnt offerings and peace offerings before the LORD. 17. And they brought in the ark of the LORD, and set it in its place, in the midst of the tent that David had pitched for it: and David offered burnt offerings and peace offerings before the LORD.
6:17 And they brought in the ark of the LORD, and set it in his place, in the midst of the tabernacle that David had pitched for it: and David offered burnt offerings and peace offerings before the LORD: 6:17 И принесли ковчег Господень и поставили его на своем месте посреди скинии, которую устроил для него Давид; и принес Давид всесожжения пред Господом и жертвы мирные. 6:17 καὶ και and; even φέρουσιν φερω carry; bring τὴν ο the κιβωτὸν κιβωτος ark τοῦ ο the κυρίου κυριος lord; master καὶ και and; even ἀνέθηκαν ανατιθημι relate αὐτὴν αυτος he; him εἰς εις into; for τὸν ο the τόπον τοπος place; locality αὐτῆς αυτος he; him εἰς εις into; for μέσον μεσος in the midst; in the middle τῆς ο the σκηνῆς σκηνη tent ἧς ος who; what ἔπηξεν πηγνυμι pitch αὐτῇ αυτος he; him Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἀνήνεγκεν αναφερω bring up; carry up Δαυιδ δαβιδ Dabid; Thavith ὁλοκαυτώματα ολοκαυτωμα whole offering ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master καὶ και and; even εἰρηνικάς ειρηνικος peaceful 6:17 וַ wa וְ and יָּבִ֜אוּ yyāvˈiʔû בוא come אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יַּצִּ֤גוּ yyaṣṣˈiḡû יצג set אֹתֹו֙ ʔōṯˌô אֵת [object marker] בִּ bi בְּ in מְקֹומֹ֔ו mᵊqômˈô מָקֹום place בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst הָ hā הַ the אֹ֔הֶל ʔˈōhel אֹהֶל tent אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָטָה־ nāṭā- נטה extend לֹ֖ו lˌô לְ to דָּוִ֑ד dāwˈiḏ דָּוִד David וַ wa וְ and יַּ֨עַל yyˌaʕal עלה ascend דָּוִ֥ד dāwˌiḏ דָּוִד David עֹלֹ֛ות ʕōlˈôṯ עֹלָה burnt-offering לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וּ û וְ and שְׁלָמִֽים׃ šᵊlāmˈîm שֶׁלֶם final offer 6:17. et introduxerunt arcam Domini et posuerunt eam in loco suo in medio tabernaculi quod tetenderat ei David et obtulit David holocausta coram Domino et pacifica And they brought the ark of the Lord, and set it in its place in the midst of the tabernacle, which David had pitched for it: and David offered holocausts, and peace offerings before the Lord. 6:17. And they led in the ark of the Lord. And they set it in its place in the middle of the tabernacle, which David had pitched for it. And David offered holocausts and peace offerings in the sight of the Lord. 6:17. And they brought in the ark of the LORD, and set it in his place, in the midst of the tabernacle that David had pitched for it: and David offered burnt offerings and peace offerings before the LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191417: О сооружении Давидом Иерусалимской Скинии см. 1: Пар. XV:1; XVI. Первосвященником при новоустроенной скинии был назначен Авиафар (1: Цар. XXI-XXIII); при неразобранной же старой скинии, в Гаваоне, первосвященствовал Садок (1: Пар. XVI:39). Таким образом, у евреев явились два первосвященника и два места богослужения, в противность предписанию с Синая. Но Давид не решался ни перенести в Иерусалим старую скинию, ни разобрать ее, как ненужную, потому что опасался восстановить против себя жителей Гаваона и всего колена Вениаминова, и без того не расположенных к Давиду и, без сомнения, дороживших присутствием у себя этой святыни, как памятником своего почетного положения среди колен при Сауле. Нужен был блеск иерусалимского богослужения, созданный постепенно Давидом, и подавляющее величие храма Соломонова, чтобы вениамитяне и другие, сочувствовавшие им колена, позабыли на время соперничество и примирились с уничтожением старой скинии. При Соломоне старая, гаваонская, скиния была разобрана и вместе с Давидовой сложена на хранение в помещениях при храме" (Я. Богородский, "Еврейские цари", с. 155-156).R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:17: they brought: Ch1 15:1, Ch1 16:1; Ch2 1:4; Psa 132:8pitched: Heb. stretched offered: Kg1 8:5, Kg1 8:62-65; Ch2 5:6, Ch2 7:5-7; Ezr 6:16, Ezr 6:17 Carl Friedrich Keil and Franz DelitzschWhen the ark was brought to the place appointed for it upon Mount Zion, and was deposited in the tent which David had prepared for it, he offered burnt-offerings and thank-offerings before the Lord. "In its place" is still further defined as "in the midst of the tent which David," etc., i.e., in the Most Holy Place; for the tent would certainly be constructed according to the type of the Mosaic tabernacle. The burnt-offerings and peace-offerings were offered to consecrate the newly erected house of God. John GillAnd they brought in the ark of the Lord,.... Into the city of David, the strong hold of Zion:and set it in his place, in the midst of the tabernacle that David had pitched for it: or "stretched out"; for this was not the tabernacle of Moses, David pitched any where; that was at this time at Gibeon, where it continued to the time of Solomon, 1Chron 21:29; but this was a curtain, or curtains, which he had stretched out or drawn around for the ark to be pitched in the midst of; and this was not in his own house, for he is afterwards said to go to that, but somewhere in Jerusalem or the city of David: and David offered burnt offerings and peace offerings before the Lord; that is, before the ark, and that by way of thanksgiving for its being brought safe thither, without any error or mistake on the side of him, the Levites, and the people, and without offence to God, and any mark of his displeasure as before. This must be supposed to be done by priests, and not by David himself, who was no priest. John WesleyDavid had pitched - For Moses tabernacle was still at Gibeon, 1Chron 16:39, 1Chron 21:29; 2Chron 1:3, which David left there, because he designed to build a temple at Jerusalem with all speed.Robert Jamieson, A. R. Fausset and David Brownthey brought in the ark of the Lord, and set it in his place, in the midst of the tabernacle that David had pitched for it--The old tabernacle remained at Gibeon (1Chron 16:39; 1Chron 21:29; 2Chron 1:3). Probably it was not removed because it was too large for the temporary place the king had appropriated, and because he contemplated the building of a temple. |
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6:186:18: Եւ իբրեւ կատարեա՛ց Դաւիթ մատուցանել զողջակէզսն եւ զխաղաղականս, օրհնեա՛ց զժողովուրդն յանուն Տեառն զօրութեանց։ Եւ իբրեւ կատարեաց Դաւիթ մատուցանել զողջակէզսն եւ զխաղաղականս, օրհնեաց զժողովուրդն յանուն Տեառն զօրութեանց:18 Դաւիթը Տիրոջ առջեւ ողջակէզներ ու խաղաղութեան զոհեր մատուցեց: Երբ Դաւիթն աւարտեց ողջակէզներ ու խաղաղութեան զոհեր մատուցելը, զօրութիւնների Տիրոջ անունից օրհնեց ժողովրդին: 18 Դաւիթ, երբ ողջակէզներն ու խաղաղութեան զոհերը մատուցանելը լմնցուց, զօրքերու Տէրոջ անունով ժողովուրդը օրհնեց։ 6:18: Եւ իբրեւ կատարեա՛ց Դաւիթ մատուցանել զողջակէզսն եւ զխաղաղականս, օրհնեա՛ց զժողովուրդն յանուն Տեառն զօրութեանց։ 18 Դաւիթը Տիրոջ առջեւ ողջակէզներ ու խաղաղութեան զոհեր մատուցեց: Երբ Դաւիթն աւարտեց ողջակէզներ ու խաղաղութեան զոհեր մատուցելը, զօրութիւնների Տիրոջ անունից օրհնեց ժողովրդին: 18 Դաւիթ, երբ ողջակէզներն ու խաղաղութեան զոհերը մատուցանելը լմնցուց, զօրքերու Տէրոջ անունով ժողովուրդը օրհնեց։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:186:18 Когда Давид окончил приношение всесожжений и жертв мирных, то благословил он народ именем Господа Саваофа; 6:18 καὶ και and; even συνετέλεσεν συντελεω consummate; finish Δαυιδ δαβιδ Dabid; Thavith συναναφέρων συναναφερω the ὁλοκαυτώσεις ολοκαυτωσις and; even τὰς ο the εἰρηνικὰς ειρηνικος peaceful καὶ και and; even εὐλόγησεν ευλογεω commend; acclaim τὸν ο the λαὸν λαος populace; population ἐν εν in ὀνόματι ονομα name; notable κυρίου κυριος lord; master τῶν ο the δυνάμεων δυναμις power; ability 6:18 וַ wa וְ and יְכַ֣ל yᵊḵˈal כלה be complete דָּוִ֔ד dāwˈiḏ דָּוִד David מֵ mē מִן from הַעֲלֹ֥ות haʕᵃlˌôṯ עלה ascend הָ hā הַ the עֹולָ֖ה ʕôlˌā עֹלָה burnt-offering וְ wᵊ וְ and הַ ha הַ the שְּׁלָמִ֑ים ššᵊlāmˈîm שֶׁלֶם final offer וַ wa וְ and יְבָ֣רֶךְ yᵊvˈāreḵ ברך bless אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֔ם ʕˈām עַם people בְּ bᵊ בְּ in שֵׁ֖ם šˌēm שֵׁם name יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service 6:18. cumque conplesset offerens holocaustum et pacifica benedixit populo in nomine Domini exercituumAnd when he had made an end of offering holocausts and peace offerings, he blessed the people in the name of the Lord of hosts. 6:18. And when he had completed offering holocausts and peace offerings, he blessed the people in the name of the Lord of hosts. 6:18. And as soon as David had made an end of offering burnt offerings and peace offerings, he blessed the people in the name of the LORD of hosts. 18. And when David had made an end of offering the burnt offering and the peace offerings, he blessed the people in the name of the LORD of hosts.
6:18 And as soon as David had made an end of offering burnt offerings and peace offerings, he blessed the people in the name of the LORD of hosts: 6:18 Когда Давид окончил приношение всесожжений и жертв мирных, то благословил он народ именем Господа Саваофа; 6:18 καὶ και and; even συνετέλεσεν συντελεω consummate; finish Δαυιδ δαβιδ Dabid; Thavith συναναφέρων συναναφερω the ὁλοκαυτώσεις ολοκαυτωσις and; even τὰς ο the εἰρηνικὰς ειρηνικος peaceful καὶ και and; even εὐλόγησεν ευλογεω commend; acclaim τὸν ο the λαὸν λαος populace; population ἐν εν in ὀνόματι ονομα name; notable κυρίου κυριος lord; master τῶν ο the δυνάμεων δυναμις power; ability 6:18 וַ wa וְ and יְכַ֣ל yᵊḵˈal כלה be complete דָּוִ֔ד dāwˈiḏ דָּוִד David מֵ mē מִן from הַעֲלֹ֥ות haʕᵃlˌôṯ עלה ascend הָ hā הַ the עֹולָ֖ה ʕôlˌā עֹלָה burnt-offering וְ wᵊ וְ and הַ ha הַ the שְּׁלָמִ֑ים ššᵊlāmˈîm שֶׁלֶם final offer וַ wa וְ and יְבָ֣רֶךְ yᵊvˈāreḵ ברך bless אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֔ם ʕˈām עַם people בְּ bᵊ בְּ in שֵׁ֖ם šˌēm שֵׁם name יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service 6:18. cumque conplesset offerens holocaustum et pacifica benedixit populo in nomine Domini exercituum And when he had made an end of offering holocausts and peace offerings, he blessed the people in the name of the Lord of hosts. 6:18. And when he had completed offering holocausts and peace offerings, he blessed the people in the name of the Lord of hosts. 6:18. And as soon as David had made an end of offering burnt offerings and peace offerings, he blessed the people in the name of the LORD of hosts. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18316:18: He blessed the people in the name of the Lord - David acted here as priest, for it was the general prerogative of the priests to bless the people, but it appears, by both David and Solomon, that it was the prerogative of the kings also.2 Kings (2 Samuel) 6:19 Albert Barnes: Notes on the Bible - 18346:18: He blessed the people - So did Solomon Kg1 8:14.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:18: as soon: Kg1 8:55; Ch1 16:2; Ch2 6:3, Ch2 30:18, Ch2 30:19, Ch2 30:27; Act 3:26he blessed: Gen 14:19; Exo 39:43; Lev 9:22, Lev 9:23; Heb 7:1-7 Carl Friedrich Keil and Franz DelitzschWhen the offering of sacrifice was over, David blessed the people in the name of the Lord, as Solomon did afterwards at the dedication of the temple (3Kings 8:55), and gave to all the (assembled) people, both men and women, to every one a slice of bread, a measure (of wine), and a cake for a festal meal, i.e., for the sacrificial meal, which was celebrated with the shelamim after the offering of the sacrifices, and after the king had concluded the liturgical festival with a benediction. לחם חלּת is a round cake of bread, baked for sacrificial meals, and synonymous with כּכּר־לחם (1Chron 16:3), as we may see from a comparison of Ex 29:23 with Lev 8:26 (see the commentary on Lev 8:2). But the meaning of the ἁπ. λεγ. אשׁפּר is uncertain, and has been much disputed. Most of the Rabbins understand it as signifying a piece of flesh or roast meat, deriving the word from אשׁ and פּר; but this is certainly false. There is more to be said in favour of the derivation proposed by L. de Dieu, viz., from the Ethiopic שׁפר, netiri, from which Gesenius and Roediger (Ges. Thes. p. 1470) have drawn their explanation of the word as signifying a measure of wine or other beverage. For אשׁישׁה, the meaning grape-cake or raisin-cake is established by Son of Song 2:5 and Hos 3:1 (vid., Hengstenberg, Christol. on Hos 3:1). The people returned home after the festal meal. John GillAnd as soon as David had made an end of offering burnt offerings and peace offerings,.... Or these were performed according to his order:he blessed the people in the name of the Lord of hosts; not as a priest, but as a prince, as the common father of them, wishing them all happiness and prosperity outward and inward, praying to God to bless them with all blessings temporal and spiritual, who is the God of armies above and below, and can do what he pleases, and more than his people can ask or think. John WesleyHe blessed - That is, he heartily and solemnly prayed to God for his blessing upon them: which he did both as a prophet, and as their king, to whom by office it belongs, by all means, to seek his people's welfare.Robert Jamieson, A. R. Fausset and David Brownhe blessed the people--in the double character of prophet and king (see 3Kings 8:55-56). [See on 1Chron 16:2.] |
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6:196:19: Եւ բաշխեա՛ց ամենայն ժողովրդեանն, յամենայն զօրութեան Իսրայէլի ՚ի Դանայ մինչեւ ցԲերսաբեէ՛, յառնէ՛ մինչեւ ցկին, իւրաքանչի՛ւր ումեք բլիթ մի հացի, եւ պատառ մի ՚ի կասկարայից, եւ քաքար մի ՚ի տապակէ. եւ գնաց ամենայն ժողովուրդն իւրաքանչի՛ւրոք ՚ի տո՛ւն իւր[3213]։ [3213] Ոմանք. Յամենայն զօրութեանն Իսրայէլի։ Այլք. Բլիթ մի հացի, եւ պա՛՛։ Եւ բաշխեաց ամենայն ժողովրդեանն, [72]յամենայն զօրութեան Իսրայելի ի Դանայ մինչեւ ցԲերսաբէէ,`` յառնէ մինչեւ ցկին, իւրաքանչիւր ումեք բլիթ մի հացի, եւ պատառ մի ի կասկարայից, եւ քաքար մի ի տապակէ. եւ գնաց ամենայն ժողովուրդն իւրաքանչիւր ոք ի տուն իւր:19 Նա Իսրայէլի բոլոր բնակիչներին՝ Դանից մինչեւ Բերսաբէէ, տղամարդկանց թէ կանանց, ամէն մէկին բաշխեց հացի մի բլիթ, կասկարայի վրայ եփուած արմաւով խմորեղէն եւ չամչով կարկանդակ: Ժողովրդի ամբողջ բազմութիւնը գնացին իրենց տները: 19 Իսրայէլի բոլոր բազմութեանը, այր մարդէն մինչեւ կին մարդը, բոլոր ժողովուրդին ամէն մէկուն մէկ նկանակ, կտոր մը միս ու կարկանդակ մը բաժնեց ու բոլոր ժողովուրդը՝ ամէն մէկը իր տունը գնաց։ 6:19: Եւ բաշխեա՛ց ամենայն ժողովրդեանն, յամենայն զօրութեան Իսրայէլի ՚ի Դանայ մինչեւ ցԲերսաբեէ՛, յառնէ՛ մինչեւ ցկին, իւրաքանչի՛ւր ումեք բլիթ մի հացի, եւ պատառ մի ՚ի կասկարայից, եւ քաքար մի ՚ի տապակէ. եւ գնաց ամենայն ժողովուրդն իւրաքանչի՛ւրոք ՚ի տո՛ւն իւր[3213]։ [3213] Ոմանք. Յամենայն զօրութեանն Իսրայէլի։ Այլք. Բլիթ մի հացի, եւ պա՛՛։ 19 Նա Իսրայէլի բոլոր բնակիչներին՝ Դանից մինչեւ Բերսաբէէ, տղամարդկանց թէ կանանց, ամէն մէկին բաշխեց հացի մի բլիթ, կասկարայի վրայ եփուած արմաւով խմորեղէն եւ չամչով կարկանդակ: Ժողովրդի ամբողջ բազմութիւնը գնացին իրենց տները: 19 Իսրայէլի բոլոր բազմութեանը, այր մարդէն մինչեւ կին մարդը, բոլոր ժողովուրդին ամէն մէկուն մէկ նկանակ, կտոր մը միս ու կարկանդակ մը բաժնեց ու բոլոր ժողովուրդը՝ ամէն մէկը իր տունը գնաց։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:196:19 и раздал всему народу, всему множеству Израильтян [от Дана даже до Вирсавии], как мужчинам, так и женщинам, по одному хлебу и по куску жареного мяса и по одной лепешке каждому. И пошел весь народ, каждый в дом свой. 6:19 καὶ και and; even διεμέρισεν διαμεριζω divide παντὶ πας all; every τῷ ο the λαῷ λαος populace; population εἰς εις into; for πᾶσαν πας all; every τὴν ο the δύναμιν δυναμις power; ability τοῦ ο the Ισραηλ ισραηλ.1 Israel ἀπὸ απο from; away Δαν δαν till; until Βηρσαβεε βηρσαβεε from; away ἀνδρὸς ανηρ man; husband ἕως εως till; until γυναικὸς γυνη woman; wife ἑκάστῳ εκαστος each κολλυρίδα κολλυρις bread; loaves καὶ και and; even ἐσχαρίτην εσχαριτης and; even λάγανον λαγανον from; away τηγάνου τηγανον and; even ἀπῆλθεν απερχομαι go off; go away πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ἕκαστος εκαστος each εἰς εις into; for τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him 6:19 וַ wa וְ and יְחַלֵּ֨ק yᵊḥallˌēq חלק divide לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֜ם ʕˈām עַם people לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הֲמֹ֣ון hᵃmˈôn הָמֹון commotion יִשְׂרָאֵל֮ yiśrāʔēl יִשְׂרָאֵל Israel לְ lᵊ לְ to מֵ mē מִן from אִ֣ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto אִשָּׁה֒ ʔiššˌā אִשָּׁה woman לְ lᵊ לְ to אִ֗ישׁ ʔˈîš אִישׁ man חַלַּ֥ת ḥallˌaṯ חַלָּה bread לֶ֨חֶם֙ lˈeḥem לֶחֶם bread אַחַ֔ת ʔaḥˈaṯ אֶחָד one וְ wᵊ וְ and אֶשְׁפָּ֣ר ʔešpˈār אֶשְׁפָּר [type of cake] אֶחָ֔ד ʔeḥˈāḏ אֶחָד one וַ wa וְ and אֲשִׁישָׁ֖ה ʔᵃšîšˌā אֲשִׁישָׁה raisin cake אֶחָ֑ת ʔeḥˈāṯ אֶחָד one וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people אִ֥ישׁ ʔˌîš אִישׁ man לְ lᵊ לְ to בֵיתֹֽו׃ vêṯˈô בַּיִת house 6:19. et partitus est multitudini universae Israhel tam viro quam mulieri singulis collyridam panis unam et assaturam bubulae carnis unam et similam frixam oleo et abiit omnis populus unusquisque in domum suamAnd he distributed to all the multitude of Israel, both men and women, to every one, a cake of bread, and a piece of roasted beef, and fine flour fried with oil: and all the people departed every one to his own house. 6:19. And he distributed to the entire multitude of Israel, as much to men as to women, to each one: one loaf of bread, and one piece of roasted beef, and fine wheat flour fried with oil. And all the people went away, each one to his own house. 6:19. And he dealt among all the people, [even] among the whole multitude of Israel, as well to the women as men, to every one a cake of bread, and a good piece [of flesh], and a flagon [of wine]. So all the people departed every one to his house. 19. And he dealt among all the people, even among the whole multitude of Israel, both to men and women, to every one a cake of bread, and a portion , and a cake of raisins. So all the people departed every one to his house.
6:19 And he dealt among all the people, [even] among the whole multitude of Israel, as well to the women as men, to every one a cake of bread, and a good piece [of flesh], and a flagon [of wine]. So all the people departed every one to his house: 6:19 и раздал всему народу, всему множеству Израильтян [от Дана даже до Вирсавии], как мужчинам, так и женщинам, по одному хлебу и по куску жареного мяса и по одной лепешке каждому. И пошел весь народ, каждый в дом свой. 6:19 καὶ και and; even διεμέρισεν διαμεριζω divide παντὶ πας all; every τῷ ο the λαῷ λαος populace; population εἰς εις into; for πᾶσαν πας all; every τὴν ο the δύναμιν δυναμις power; ability τοῦ ο the Ισραηλ ισραηλ.1 Israel ἀπὸ απο from; away Δαν δαν till; until Βηρσαβεε βηρσαβεε from; away ἀνδρὸς ανηρ man; husband ἕως εως till; until γυναικὸς γυνη woman; wife ἑκάστῳ εκαστος each κολλυρίδα κολλυρις bread; loaves καὶ και and; even ἐσχαρίτην εσχαριτης and; even λάγανον λαγανον from; away τηγάνου τηγανον and; even ἀπῆλθεν απερχομαι go off; go away πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ἕκαστος εκαστος each εἰς εις into; for τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him 6:19 וַ wa וְ and יְחַלֵּ֨ק yᵊḥallˌēq חלק divide לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֜ם ʕˈām עַם people לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הֲמֹ֣ון hᵃmˈôn הָמֹון commotion יִשְׂרָאֵל֮ yiśrāʔēl יִשְׂרָאֵל Israel לְ lᵊ לְ to מֵ mē מִן from אִ֣ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto אִשָּׁה֒ ʔiššˌā אִשָּׁה woman לְ lᵊ לְ to אִ֗ישׁ ʔˈîš אִישׁ man חַלַּ֥ת ḥallˌaṯ חַלָּה bread לֶ֨חֶם֙ lˈeḥem לֶחֶם bread אַחַ֔ת ʔaḥˈaṯ אֶחָד one וְ wᵊ וְ and אֶשְׁפָּ֣ר ʔešpˈār אֶשְׁפָּר [type of cake] אֶחָ֔ד ʔeḥˈāḏ אֶחָד one וַ wa וְ and אֲשִׁישָׁ֖ה ʔᵃšîšˌā אֲשִׁישָׁה raisin cake אֶחָ֑ת ʔeḥˈāṯ אֶחָד one וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people אִ֥ישׁ ʔˌîš אִישׁ man לְ lᵊ לְ to בֵיתֹֽו׃ vêṯˈô בַּיִת house 6:19. et partitus est multitudini universae Israhel tam viro quam mulieri singulis collyridam panis unam et assaturam bubulae carnis unam et similam frixam oleo et abiit omnis populus unusquisque in domum suam And he distributed to all the multitude of Israel, both men and women, to every one, a cake of bread, and a piece of roasted beef, and fine flour fried with oil: and all the people departed every one to his own house. 6:19. And he distributed to the entire multitude of Israel, as much to men as to women, to each one: one loaf of bread, and one piece of roasted beef, and fine wheat flour fried with oil. And all the people went away, each one to his own house. 6:19. And he dealt among all the people, [even] among the whole multitude of Israel, as well to the women as men, to every one a cake of bread, and a good piece [of flesh], and a flagon [of wine]. So all the people departed every one to his house. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18316:19: A cake of bread - Such as those which are baked without leaven, and are made very thin.A good piece of flesh, and a flagon of wine - The words of flesh and of wine we add; they are not in the Hebrew. The Chaldee translates one part and one portion; but all the other versions understand the Hebrew as we do. 2 Kings (2 Samuel) 6:20 Albert Barnes: Notes on the Bible - 18346:19: A good piece of flesh - The word thus paraphrased is only found here and in marginal reference A piece of meat from the peace offerings is probably meant. From the fact that the chronicler explains the preceding cake by the more common word loaf, but leaves this obscure word unexplained, one might infer that it was already obsolete and unknown in his time. The Septuagint translates it: "a cake baked on the hearth;" the Vulgate "a piece of roast beef."A flagon of wine - Rather, "a cake" of grapes or raisins Hos 3:1; Sol 2:5, or made with oil or mead. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:19: he dealt: Ch1 16:3; Ch2 30:24, Ch2 35:7, Ch2 35:8, Ch2 35:12, Ch2 35:13; Neh 8:10; Eze 45:17; Act 20:35; Eph 4:8So all the: Kg1 8:66; Ch2 7:10 John GillAnd he dealt among all the people,.... Gave a dole unto them, divided among them:even among the whole multitude of Israel: and if there were so many as at first, there were thirty thousand of them, 2Kings 6:1; and perhaps more, since it follows: as well to the women as men; to both the one and the other; and the women, it is very probable, were not among those that went to fetch the ark, but assembled to attend the entrance of it into the city, and were present at the solemnities of its settlement: to everyone a cake of bread; or a loaf of bread, of what quantity is not said, no doubt sufficient for anyone person, or more: and a good piece of flesh: not only that was good in quality, but large in quantity, a very large piece of it; the Jews say (s) the sixth part of a bullock, they dividing it into six parts as we into four quarters; but it is not likely that such a quantity of flesh should be given to each person: and a flagon of wine; but what such a vessel held cannot be said, though at least we may suppose it equal to a bottle of ours, or more; see Song 2:5, so all the people departed everyone to his house; to refresh themselves with the provisions David had given them. (s) T. Bab. Pesachim, fol. 36. 3. Robert Jamieson, A. R. Fausset and David Browncake of bread--unleavened and slender.a good piece of flesh--roast beef. |
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6:206:20: Եւ դարձա՛ւ Դաւիթ օրհնել զտուն իւր. եւ ել Մեղքող՝ դուստր Սաւուղայ ընդ առա՛ջ Դաւթի, եւ օրհնեա՛ց զնա եւ ասէ. Քանի՞ փառաւորեալ էր այսօր արքայ Իսրայէլի, որ հոլանեցաւ այսօր առաջի աղախնանց եւ ծառայից իւրոց, զոր օրինակ հոլանիցի՛ հոլանելով մի ոք ՚ի կաքաւչաց։ Եւ դարձաւ Դաւիթ օրհնել զտուն իւր. եւ ել Մեղքող դուստր Սաւուղայ ընդ առաջ Դաւթի, եւ [73]օրհնեաց զնա եւ`` ասէ. Քանի՜ փառաւորեալ էր այսօր արքայ Իսրայելի, որ հոլանեցաւ այսօր առաջի աղախնանց եւ ծառայից իւրոց, զոր օրինակ հոլանիցի հոլանելով մի ոք ի կաքաւչաց:20 Դաւիթը յետ դարձաւ իր տունն օրհնելու. նրան ընդառաջ ելաւ Սաւուղի դուստր Մեղքողը եւ, ողջունելով նրան, ասաց. «Վայե՞լ էր Իսրայէլի արքային, որ այսօր իր աղախինների ու ծառաների առաջ մերկանայ, ինչպէս մերկանում են պարողները»: 20 Դաւիթ անկէ դարձաւ իր տունը օրհնելու համար։ Սաւուղին աղջիկը Մեղքող Դաւիթը դիմաւորելու ելաւ ու ըսաւ. «Իսրայէլի թագաւորը այսօր ի՜նչ փառաւոր էր, երբ իր ծառաներուն եւ աղախիններուն առջեւ ինքզինք մերկացուց՝ ինչպէս սրիկաներէն մէկը ինքզինք կը մերկացնէ»։ 6:20: Եւ դարձա՛ւ Դաւիթ օրհնել զտուն իւր. եւ ել Մեղքող՝ դուստր Սաւուղայ ընդ առա՛ջ Դաւթի, եւ օրհնեա՛ց զնա եւ ասէ. Քանի՞ փառաւորեալ էր այսօր արքայ Իսրայէլի, որ հոլանեցաւ այսօր առաջի աղախնանց եւ ծառայից իւրոց, զոր օրինակ հոլանիցի՛ հոլանելով մի ոք ՚ի կաքաւչաց։ 20 Դաւիթը յետ դարձաւ իր տունն օրհնելու. նրան ընդառաջ ելաւ Սաւուղի դուստր Մեղքողը եւ, ողջունելով նրան, ասաց. «Վայե՞լ էր Իսրայէլի արքային, որ այսօր իր աղախինների ու ծառաների առաջ մերկանայ, ինչպէս մերկանում են պարողները»: 20 Դաւիթ անկէ դարձաւ իր տունը օրհնելու համար։ Սաւուղին աղջիկը Մեղքող Դաւիթը դիմաւորելու ելաւ ու ըսաւ. «Իսրայէլի թագաւորը այսօր ի՜նչ փառաւոր էր, երբ իր ծառաներուն եւ աղախիններուն առջեւ ինքզինք մերկացուց՝ ինչպէս սրիկաներէն մէկը ինքզինք կը մերկացնէ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:206:20 Когда Давид возвратился, чтобы благословить дом свой, то Мелхола, дочь Саула, вышла к нему навстречу, [и приветствовала его] и сказала: как отличился сегодня царь Израилев, обнажившись сегодня пред глазами рабынь рабов своих, как обнажается какой-нибудь пустой человек! 6:20 καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return Δαυιδ δαβιδ Dabid; Thavith εὐλογῆσαι ευλογεω commend; acclaim τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out Μελχολ μελχολ the θυγάτηρ θυγατηρ daughter Σαουλ σαουλ Saoul; Saul εἰς εις into; for ἀπάντησιν απαντησις encounter; escort Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even εὐλόγησεν ευλογεω commend; acclaim αὐτὸν αυτος he; him καὶ και and; even εἶπεν επω say; speak τί τις.1 who?; what? δεδόξασται δοξαζω glorify σήμερον σημερον today; present ὁ ο the βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel ὃς ος who; what ἀπεκαλύφθη αποκαλυπτω reveal; uncover σήμερον σημερον today; present ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight παιδισκῶν παιδισκη girl; maid τῶν ο the δούλων δουλος subject ἑαυτοῦ εαυτου of himself; his own καθὼς καθως just as / like ἀποκαλύπτεται αποκαλυπτω reveal; uncover ἀποκαλυφθεὶς αποκαλυπτω reveal; uncover εἷς εις.1 one; unit τῶν ο the ὀρχουμένων ορχεομαι dance 6:20 וַ wa וְ and יָּ֥שָׁב yyˌāšov שׁוב return דָּוִ֖ד dāwˌiḏ דָּוִד David לְ lᵊ לְ to בָרֵ֣ךְ vārˈēḵ ברך bless אֶת־ ʔeṯ- אֵת [object marker] בֵּיתֹ֑ו bêṯˈô בַּיִת house וַ wa וְ and תֵּצֵ֞א ttēṣˈē יצא go out מִיכַ֤ל mîḵˈal מִיכַל Michal בַּת־ baṯ- בַּת daughter שָׁאוּל֙ šāʔûl שָׁאוּל Saul לִ li לְ to קְרַ֣את qᵊrˈaṯ קרא encounter דָּוִ֔ד dāwˈiḏ דָּוִד David וַ wa וְ and תֹּ֗אמֶר ttˈōmer אמר say מַה־ mah- מָה what נִּכְבַּ֨ד nniḵbˌaḏ כבד be heavy הַ ha הַ the יֹּ֜ום yyˈôm יֹום day מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] נִגְלָ֤ה niḡlˈā גלה uncover הַ ha הַ the יֹּום֙ yyôm יֹום day לְ lᵊ לְ to עֵינֵ֨י ʕênˌê עַיִן eye אַמְהֹ֣ות ʔamhˈôṯ אָמָה handmaid עֲבָדָ֔יו ʕᵃvāḏˈāʸw עֶבֶד servant כְּ kᵊ כְּ as הִגָּלֹ֥ות higgālˌôṯ גלה uncover נִגְלֹ֖ות niḡlˌôṯ גלה uncover אַחַ֥ד ʔaḥˌaḏ אֶחָד one הָ hā הַ the רֵקִֽים׃ rēqˈîm רֵיק empty 6:20. reversusque est et David ut benediceret domui suae et egressa Michol filia Saul in occursum David ait quam gloriosus fuit hodie rex Israhel discoperiens se ante ancillas servorum suorum et nudatus est quasi si nudetur unus de scurrisAnd David returned to bless his own house: and Michol the daughter of Saul coming out to meet David, said: How glorious was the king of Israel to day, uncovering himself before the handmaids of his servants, and was naked, as if one of the buffoons should be naked. 6:20. And David returned, so that he might bless his own house. And Michal, the daughter of Saul, going out to meet David, said: “How glorious was the king of Israel today, uncovering himself before the handmaids of his servants, and being unclothed, as if one of the performers were unclothed.” 6:20. Then David returned to bless his household. And Michal the daughter of Saul came out to meet David, and said, How glorious was the king of Israel to day, who uncovered himself to day in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovereth himself! 20. Then David returned to bless his household. And Michal the daughter of Saul came out to meet David, and said, How glorious was the king of Israel today, who uncovered himself today in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovereth himself!
6:20 Then David returned to bless his household. And Michal the daughter of Saul came out to meet David, and said, How glorious was the king of Israel to day, who uncovered himself to day in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovereth himself: 6:20 Когда Давид возвратился, чтобы благословить дом свой, то Мелхола, дочь Саула, вышла к нему навстречу, [и приветствовала его] и сказала: как отличился сегодня царь Израилев, обнажившись сегодня пред глазами рабынь рабов своих, как обнажается какой-нибудь пустой человек! 6:20 καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return Δαυιδ δαβιδ Dabid; Thavith εὐλογῆσαι ευλογεω commend; acclaim τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out Μελχολ μελχολ the θυγάτηρ θυγατηρ daughter Σαουλ σαουλ Saoul; Saul εἰς εις into; for ἀπάντησιν απαντησις encounter; escort Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even εὐλόγησεν ευλογεω commend; acclaim αὐτὸν αυτος he; him καὶ και and; even εἶπεν επω say; speak τί τις.1 who?; what? δεδόξασται δοξαζω glorify σήμερον σημερον today; present ὁ ο the βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel ὃς ος who; what ἀπεκαλύφθη αποκαλυπτω reveal; uncover σήμερον σημερον today; present ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight παιδισκῶν παιδισκη girl; maid τῶν ο the δούλων δουλος subject ἑαυτοῦ εαυτου of himself; his own καθὼς καθως just as / like ἀποκαλύπτεται αποκαλυπτω reveal; uncover ἀποκαλυφθεὶς αποκαλυπτω reveal; uncover εἷς εις.1 one; unit τῶν ο the ὀρχουμένων ορχεομαι dance 6:20 וַ wa וְ and יָּ֥שָׁב yyˌāšov שׁוב return דָּוִ֖ד dāwˌiḏ דָּוִד David לְ lᵊ לְ to בָרֵ֣ךְ vārˈēḵ ברך bless אֶת־ ʔeṯ- אֵת [object marker] בֵּיתֹ֑ו bêṯˈô בַּיִת house וַ wa וְ and תֵּצֵ֞א ttēṣˈē יצא go out מִיכַ֤ל mîḵˈal מִיכַל Michal בַּת־ baṯ- בַּת daughter שָׁאוּל֙ šāʔûl שָׁאוּל Saul לִ li לְ to קְרַ֣את qᵊrˈaṯ קרא encounter דָּוִ֔ד dāwˈiḏ דָּוִד David וַ wa וְ and תֹּ֗אמֶר ttˈōmer אמר say מַה־ mah- מָה what נִּכְבַּ֨ד nniḵbˌaḏ כבד be heavy הַ ha הַ the יֹּ֜ום yyˈôm יֹום day מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] נִגְלָ֤ה niḡlˈā גלה uncover הַ ha הַ the יֹּום֙ yyôm יֹום day לְ lᵊ לְ to עֵינֵ֨י ʕênˌê עַיִן eye אַמְהֹ֣ות ʔamhˈôṯ אָמָה handmaid עֲבָדָ֔יו ʕᵃvāḏˈāʸw עֶבֶד servant כְּ kᵊ כְּ as הִגָּלֹ֥ות higgālˌôṯ גלה uncover נִגְלֹ֖ות niḡlˌôṯ גלה uncover אַחַ֥ד ʔaḥˌaḏ אֶחָד one הָ hā הַ the רֵקִֽים׃ rēqˈîm רֵיק empty 6:20. reversusque est et David ut benediceret domui suae et egressa Michol filia Saul in occursum David ait quam gloriosus fuit hodie rex Israhel discoperiens se ante ancillas servorum suorum et nudatus est quasi si nudetur unus de scurris And David returned to bless his own house: and Michol the daughter of Saul coming out to meet David, said: How glorious was the king of Israel to day, uncovering himself before the handmaids of his servants, and was naked, as if one of the buffoons should be naked. 6:20. And David returned, so that he might bless his own house. And Michal, the daughter of Saul, going out to meet David, said: “How glorious was the king of Israel today, uncovering himself before the handmaids of his servants, and being unclothed, as if one of the performers were unclothed.” 6:20. Then David returned to bless his household. And Michal the daughter of Saul came out to meet David, and said, How glorious was the king of Israel to day, who uncovered himself to day in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovereth himself! ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706David Expostulates with Michal. B. C. 1045.20 Then David returned to bless his household. And Michal the daughter of Saul came out to meet David, and said, How glorious was the king of Israel to day, who uncovered himself to day in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovereth himself! 21 And David said unto Michal, It was before the LORD, which chose me before thy father, and before all his house, to appoint me ruler over the people of the LORD, over Israel: therefore will I play before the LORD. 22 And I will yet be more vile than thus, and will be base in mine own sight: and of the maidservants which thou hast spoken of, of them shall I be had in honour. 23 Therefore Michal the daughter of Saul had no child unto the day of her death. David, having dismissed the congregation with a blessing, returned to bless his household (v. 20), that is, to pray with them and for them, and to offer up his family thanksgiving for this national mercy. Ministers must not think that their public performances will excuse them from their family-worship; but when they have, with their instructions and prayers, blessed the solemn assemblies, they must return in the same manner to bless their households, for with them they are in a particular manner charged. David, though he had prophets, and priests, and Levites, about him, to be his chaplains, yet did not devolve the work upon them, but himself blessed his household. It is angels' work to worship God, and therefore surely that can be no disparagement to the greatest of men. Never did David return to his house with so much pleasure and satisfaction as he did now that he had got the ark into his neighbourhood; and yet even this joyful day concluded with some uneasiness, occasioned by the pride and peevishness of his wife. Even the palaces of princes are not exempt from domestic troubles. David had pleased all the multitude of Israel, but Michal was not pleased with his dancing before the ark. For this, when he was at a distance, she scorned him, and when he came home she scolded him. She was not displeased at his generosity to the people, nor did she grudge the entertainment he gave them; but she thought he degraded himself too much in dancing before the ark. It was not her covetousness, but her pride, that made her fret. I. When she saw David in the street dancing before the Lord she despised him in her heart, v. 16. She thought this mighty zeal of his for the ark of God, and the transport of joy he was in upon its coming home to him, was but a foolish thing, and unbecoming so great a soldier, and statesman, and monarch, as he was. It would have been enough for him to encourage the devotion of others, but she looked upon it as a thing below him to appear so very devout himself. "What a fool" (thinks she) "does my husband make of himself now! How fond is he of this ark, that might as well have lain still where it had lain for so many years! Much devotion has almost made him mad." Note, The exercises of religion appear very mean in the eyes of those that have little or no religion themselves. II. When he came home in the very best disposition she began to upbraid him, and was so full of disdain and indignation that she could not contain till she had him in private, but went out to meet him with her reproaches. Observe, 1. How she taunted him (v. 20): "How glorious was the king of Israel to-day! What a figure didst thou make to-day in the midst of the mob! How unbecoming thy post and character!" Her contempt of him and his devotion began in the heart, but out of the abundance of that the mouth spoke. That which displeased her was his affection to the ark, which she wished he had no greater kindness for than she had: but she basely represents his conduct, in dancing before the ark, as lewd and immodest; and, while really she was displeased at it as a diminution to his honour, she pretended to dislike it as a reproach to his virtue, that he uncovered himself in the eyes of the maid-servants, as no man would have done but one of the vain fellows that cared not how much he shamed himself. We have no reason to think that this was true in fact. David, no doubt, observed decorum, and governed his zeal with discretion. But it is common for those that reproach religion thus to put false colours upon it and lay it under the most odious characters. To have abused any man thus for his pious zeal would have been very profane, but to abuse her own husband thus, whom she ought to have reverenced, and one whose prudence and virtue were above the reach of malice itself to disparage, one who had shown such affection for her that he would not accept a crown unless he might have her restored to him (ch. iii. 13), was a most base and wicked thing, and showed her to have more of Saul's daughter in her than of David's wife or Jonathan's sister. 2. How he replied to her reproach. He did not upbraid her with her treacherous departure from him to embrace the bosom of a stranger. He had forgiven that, and therefore had forgotten it, though, it may be, his own conscience, on this occasion, upbraided him with his folly in receiving her again (for that is said to pollute the land, Jer. iii. 1), but he justifies himself in what he did. (1.) He designed thereby to honour God (v. 21): It was before the Lord, and with an eye to him. Whatever invidious construction she was pleased to put upon it, he had the testimony of his conscience for him that he sincerely aimed at the glory of God, for whom he thought he could never do enough. Here he reminds her indeed of the setting aside of her father's house, to make way for him to the throne, that she might not think herself the most proper judge of propriety: "God chose me before thy father, and appointed me to be ruler over Israel, and now I am the fountain of honour; and, if the expressions of a warm devotion to God were looked upon as mean and unfashionable in thy father's court, yet I will play before the Lord, and thereby bring them into reputation again. And, if this be to be vile (v. 22), I will be yet more vile." Note, [1.] We should be afraid of censuring the devotion of others though it may not agree with our sentiments, because, for aught that we know, the heart may be upright in it, and who are we that we should despise those whom God has accepted? [2.] If we can approve ourselves to God in what we do in religion, and do it as before the Lord, we need not value the censures and reproaches of men. If we appear right in God's eyes, no matter how mean we appear in the eyes of the world. [3.] The more we are vilified for well-doing the more resolute we should be in it, and hold our religion the faster, and bind it the closer to us, for the endeavours of Satan's agents to shake us and to shame us out of it. I will be yet more vile. (2.) He designed thereby to humble himself: "I will be base in my own sight, and will think nothing too mean to stoop to for the honour of God." In the throne of judgment, and in the field of battle, none shall do more to support the grandeur and authority of a prince than David shall; but in acts of devotion he lays aside the thought of majesty, humbles himself to the dust before the Lord, joins in with the meanest services done in honour of the ark, and thinks all this no diminution to him. The greatest of men is less than the least of the ordinances of Jesus Christ. (3.) He doubted not but even this would turn to his reputation among those whose reproach Michal pretended to fear: Of the maid-servants shall I be had in honour. The common people would be so far from thinking the worse of him for these pious condescensions that they would esteem and honour him so much the more. Those that are truly pious are sometimes manifested in the consciences even of those that speak ill of them, 2 Cor. v. 11. Let us never be driven from our duty by the fear of reproach; for to be steady and resolute in it will perhaps turn to our reputation more than we think it will. Piety will have its praise. Let us not then be indifferent in it, nor afraid or ashamed to own it. David was contented thus to justify himself, and did not any further animadvert upon Michal's insolence; but God punished her for it, writing her for ever childless from this time forward, v. 23. She unjustly reproached David for his devotion, and therefore God justly put her under the perpetual reproach of barrenness. Those that honour God he will honour; but those that despise him, and his servants and service, shall be lightly esteemed. Adam Clarke: Commentary on the Bible - 18316:20: To bless his household - This was according to the custom of the patriarchs, who were priests in their own families. It is worthy of remark, that David is called patriarch by Stephen, Act 2:29, though living upwards of four hundred years after the termination of the patriarchal age.How glorious was the king of Israel - This is a strong irony. From what Michal says, it is probable that David used some violent gesticulations, by means of which some parts of his body became uncovered. But it is very probable that we cannot guess all that was implied in this reproach. 2 Kings (2 Samuel) 6:21 Albert Barnes: Notes on the Bible - 18346:20: Then David returned ... - He had passed his house to accompany the ark to the tabernacle he had pitched for it, when Michal saw him dancing. He now returns to bless his household. He had blessed the people Sa2 6:18, but there were the inmates of his own house whom the customs of the age did not allow to be present, and so, with his usual considerate kindness and affection, David came to bless them also on this solemn occasion.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:20: bless: Sa2 6:18; Gen 18:19; Jos 24:15; Ch1 16:43; Psa 30:1 *title Psa 101:2Michal: Sa2 6:16; Psa 69:7-9; Mar 3:21 glorious: Neh 4:3, Neh 4:4; Isa 53:2, Isa 53:3; Joh 13:6; Co1 4:10-13; Phi 2:7, Phi 2:8 uncovered: We are only to understand by this expression that David had divested himself of his royal robes, in order to appear humble before the Lord, by assimilating himself to the condition of one of the priests or Levites. for we find that he was "girded with a linen ephod;" and consequently no part of his body was exposed, having only put off his outer garments. The terms uncovered or naked frequently mean no more than this in Scripture. Sa2 6:14, Sa2 6:16; Sa1 19:23, Sa1 19:24 vain fellows: Jdg 9:4; Job 30:8 shamelessly: or, openly Carl Friedrich Keil and Franz DelitzschWhen David returned home to bless his house, as he had previously blessed the people, Michal came to meet him with scornful words, saying, "How has the king of Israel glorified himself to-day, when he stripped himself before the eyes of the maids of his servants, as only one of the loose people strips himself!" The unusual combination נגלות כּהגּלות is explained by Ewald (240, e., p. 607) in this manner, that whilst, so far as the sense of the clause is concerned, the second verb ought to be in the infinitive absolute, they were both written with a very slight change of form in the infinitive construct; whereas others regard נגלות as an unusual form of the infinitive absolute (Ges. Lehrgeb. p. 430), or a copyist's error for נגלה (Thenius, Olsh. Gr. p. 600). The proud daughter of Saul was offended at the fact, that the king had let himself down on this occasion to the level of the people. She availed herself of the shortness of the priests' shoulder-dress, to make a contemptuous remark concerning David's dancing, as an impropriety that was unbecoming in a king. "Who knows whether the proud woman did not intend to sneer at the rank of the Levites, as one that was contemptible in her eyes, since their humble service may have looked very trivial to her?" (Berleb. Bible.) 2Kings 6:21-22 David replied, "Before Jehovah, who chose me before thy father and all his house, to appoint me prince over the people of Jehovah, over Israel, before Jehovah have I played (lit. joked, given utterance to my joy). And I will be still more despised, and become base in my eyes: and with the maidens of whom thou hast spoken, with them will I be honoured." The copula vav before שׂהקתּי serves to introduce the apodosis, and may be explained in this way, that the relative clause appended to "before Jehovah" acquired the power of a protasis on account of its length; so that, strictly speaking, there is an anakolouthon, as if the protasis read thus: "Before Jehovah, as He hath chosen me over Israel, I have humbled myself before Jehovah" (for "before him"). With the words "who chose me before thy father and all his house," David humbles the pride of the king's daughter. His playing and dancing referred to the Lord, who had chosen him, and had rejected Saul on account of his pride. He would therefore let himself be still further despised before the Lord, i.e., would bear still greater contempt from men than that which he had just received, and be humbled in his own eyes (vid., Ps 131:1): then would he also with the maidens attain to honour before the Lord. For whoso humbleth himself, him will God exalt (Mt 23:12). בּעיני is not to be altered into בּעיניך, as in the lxx. This alteration has arisen from a total misconception of the nature of true humility, which is of no worth in its own eyes. The rendering given by De Wette is at variance with both the grammar and the sense ("with the maidens, ... with them will I magnify myself"); and so also is that of Thenius ("with them will I be honoured, i.e., indemnify myself for thy foolish contempt!"). 2Kings 6:23 Michael was humbled by God for her pride, and remained childless to the time of her death. Geneva 1599Then David returned to (i) bless his household. And Michal the daughter of Saul came out to meet David, and said, How glorious was the king of Israel to day, who uncovered himself to day in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovereth himself!(i) That is, to pray for his house, as he had done for the people. John GillThen David returned to bless his household,.... His wife, children, and servants, to wish all happiness to them on this occasion, and pray to God for blessings on them temporal and spiritual. This was done when he came from the place where the ark was set, and was come to his own palace:and Michal the daughter of Saul came out to meet David; before he had gotten quite to his own house: and said, how glorious was the king of Israel today; which she spoke in an ironical jeering way, meaning the reverse, how inglorious, mean, and despicable he had made himself to be, by his airs and gestures: who uncovered himself today in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovereth himself! because he had put off his royal robes, and put on a linen ephod; for that he had stripped himself naked cannot be supposed, nor do her words import so much though a passionate exaggeration of the case. John WesleyBless his household - Ministers must not think, that their public performances will excuse them from family worship: but when they have blessed the public assembly, they are to return and bless their own household. And none is too great to do this. It is the work of angels to worship God; and therefore certainly can be no disparagement to the greatest of men. Who uncovered - By stripping himself of his royal robes, that he might put on a Levitical ephod.Robert Jamieson, A. R. Fausset and David BrownMICHAL'S BARRENNESS. (2Kings 6:20-23)Michal . . . came out to meet David, &c.--Proud of her royal extraction, she upbraided her husband for lowering the dignity of the crown and acting more like a buffoon than a king. But her taunting sarcasm was repelled in a manner that could not be agreeable to her feelings while it indicated the warm piety and gratitude of David. |
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6:216:21: Եւ ասէ Դաւիթ ցՄեղքող. Առաջի Տեառն կաքաւեցից. օրհնեա՛լ է Տէր Աստուած, որ ընտրեաց զիս քան զհա՛յր քո, եւ քան զամենայն տուն նորա. եւ կացոյց զի՛ս քան զհայր քո եւ քան զամենայն տուն նորա. եւ կացոյց զի առաջնորդ ՚ի վերայ ժողովրդեան իւրոյ Իսրայէլի[3214]։ [3214] Յոմանս պակասի այս կրկնութիւն բանի. Եւ կացոյց զիս քան զհայր քո եւ քան զամենայն տուն նորա։ Եւ ասէ Դաւիթ ցՄեղքող. Առաջի Տեառն կաքաւեցից, [74]օրհնեալ է Տէր Աստուած`` որ ընտրեաց զիս քան զհայր քո եւ քան զամենայն տուն նորա, եւ կացոյց զիս առաջնորդ ի վերայ ժողովրդեան իւրոյ Իսրայելի, եւ խաղացից [75]եւ կաքաւեցից`` առաջի Տեառն:21 Դաւիթն ասաց Մեղքողին. «Ես պիտի պարեմ Տիրոջ առջեւ: Օրհնեալ է Տէր Աստուածը, որն ինձ ընտրեց եւ ոչ թէ քո հօրն ու նրա ամբողջ տունը: Նա ինձ Իսրայէլի իր ժողովրդի վրայ առաջնորդ կարգեց: 21 Դաւիթ Մեղքողին ըսաւ. «Ես այն Տէրոջը առջեւ խաղացի, որ զիս քու հօրմէդ ու անոր բոլոր տունէն աւելի ընտրեց ու զիս Տէրոջը ժողովուրդին Իսրայէլին վրայ իշխան դրաւ։ Այո՛, ես այն Տէրոջը առջեւ կը խաղամ։ 6:21: Եւ ասէ Դաւիթ ցՄեղքող. Առաջի Տեառն կաքաւեցից. օրհնեա՛լ է Տէր Աստուած, որ ընտրեաց զիս քան զհա՛յր քո, եւ քան զամենայն տուն նորա. եւ կացոյց զի՛ս քան զհայր քո եւ քան զամենայն տուն նորա. եւ կացոյց զի առաջնորդ ՚ի վերայ ժողովրդեան իւրոյ Իսրայէլի[3214]։ [3214] Յոմանս պակասի այս կրկնութիւն բանի. Եւ կացոյց զիս քան զհայր քո եւ քան զամենայն տուն նորա։ 21 Դաւիթն ասաց Մեղքողին. «Ես պիտի պարեմ Տիրոջ առջեւ: Օրհնեալ է Տէր Աստուածը, որն ինձ ընտրեց եւ ոչ թէ քո հօրն ու նրա ամբողջ տունը: Նա ինձ Իսրայէլի իր ժողովրդի վրայ առաջնորդ կարգեց: 21 Դաւիթ Մեղքողին ըսաւ. «Ես այն Տէրոջը առջեւ խաղացի, որ զիս քու հօրմէդ ու անոր բոլոր տունէն աւելի ընտրեց ու զիս Տէրոջը ժողովուրդին Իսրայէլին վրայ իշխան դրաւ։ Այո՛, ես այն Տէրոջը առջեւ կը խաղամ։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:216:21 И сказал Давид Мелхоле: пред Господом [плясать буду. И благословен Господь], Который предпочел меня отцу твоему и всему дому его, утвердив меня вождем народа Господня, Израиля; пред Господом играть и плясать буду; 6:21 καὶ και and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith πρὸς προς to; toward Μελχολ μελχολ in the face; facing κυρίου κυριος lord; master ὀρχήσομαι ορχεομαι dance εὐλογητὸς ευλογητος commended; commendable κύριος κυριος lord; master ὃς ος who; what ἐξελέξατό εκλεγω select; choose με με me ὑπὲρ υπερ over; for τὸν ο the πατέρα πατηρ father σου σου of you; your καὶ και and; even ὑπὲρ υπερ over; for πάντα πας all; every τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him τοῦ ο the καταστῆσαί καθιστημι establish; appoint με με me εἰς εις into; for ἡγούμενον ηγεομαι lead; consider ἐπὶ επι in; on τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him ἐπὶ επι in; on τὸν ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even παίξομαι παιζω play καὶ και and; even ὀρχήσομαι ορχεομαι dance ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master 6:21 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say דָּוִד֮ dāwiḏ דָּוִד David אֶל־ ʔel- אֶל to מִיכַל֒ mîḵˌal מִיכַל Michal לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] בָּֽחַר־ bˈāḥar- בחר examine בִּ֤י bˈî בְּ in מֵֽ mˈē מִן from אָבִיךְ֙ ʔāvîḵ אָב father וּ û וְ and מִ mi מִן from כָּל־ kkol- כֹּל whole בֵּיתֹ֔ו bêṯˈô בַּיִת house לְ lᵊ לְ to צַוֹּ֨ת ṣawwˌōṯ צוה command אֹתִ֥י ʔōṯˌî אֵת [object marker] נָגִ֛יד nāḡˈîḏ נָגִיד chief עַל־ ʕal- עַל upon עַ֥ם ʕˌam עַם people יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עַל־ ʕal- עַל upon יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and שִׂחַקְתִּ֖י śiḥaqtˌî שׂחק laugh לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 6:21. dixitque David ad Michol ante Dominum qui elegit me potius quam patrem tuum et quam omnem domum eius et praecepit mihi ut essem dux super populum Domini IsrahelAnd David said to Michol: Before the Lord, who chose me rather than thy father, and than all his house, and commanded me to be ruler over the people of the Lord in Israel, 6:21. And David said to Michal: “Before the Lord, who chose me rather than your father, and rather than his entire house, and who commanded me, that I should be the leader over the people of the Lord in Israel, 6:21. And David said unto Michal, [It was] before the LORD, which chose me before thy father, and before all his house, to appoint me ruler over the people of the LORD, over Israel: therefore will I play before the LORD. 21. And David said unto Michal, before the LORD, which chose me above thy father, and above all his house, to appoint me prince over the people of the LORD, over Israel: therefore will I play before the LORD.
6:21 And David said unto Michal, [It was] before the LORD, which chose me before thy father, and before all his house, to appoint me ruler over the people of the LORD, over Israel: therefore will I play before the LORD: 6:21 И сказал Давид Мелхоле: пред Господом [плясать буду. И благословен Господь], Который предпочел меня отцу твоему и всему дому его, утвердив меня вождем народа Господня, Израиля; пред Господом играть и плясать буду; 6:21 καὶ και and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith πρὸς προς to; toward Μελχολ μελχολ in the face; facing κυρίου κυριος lord; master ὀρχήσομαι ορχεομαι dance εὐλογητὸς ευλογητος commended; commendable κύριος κυριος lord; master ὃς ος who; what ἐξελέξατό εκλεγω select; choose με με me ὑπὲρ υπερ over; for τὸν ο the πατέρα πατηρ father σου σου of you; your καὶ και and; even ὑπὲρ υπερ over; for πάντα πας all; every τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him τοῦ ο the καταστῆσαί καθιστημι establish; appoint με με me εἰς εις into; for ἡγούμενον ηγεομαι lead; consider ἐπὶ επι in; on τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him ἐπὶ επι in; on τὸν ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even παίξομαι παιζω play καὶ και and; even ὀρχήσομαι ορχεομαι dance ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master 6:21 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say דָּוִד֮ dāwiḏ דָּוִד David אֶל־ ʔel- אֶל to מִיכַל֒ mîḵˌal מִיכַל Michal לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] בָּֽחַר־ bˈāḥar- בחר examine בִּ֤י bˈî בְּ in מֵֽ mˈē מִן from אָבִיךְ֙ ʔāvîḵ אָב father וּ û וְ and מִ mi מִן from כָּל־ kkol- כֹּל whole בֵּיתֹ֔ו bêṯˈô בַּיִת house לְ lᵊ לְ to צַוֹּ֨ת ṣawwˌōṯ צוה command אֹתִ֥י ʔōṯˌî אֵת [object marker] נָגִ֛יד nāḡˈîḏ נָגִיד chief עַל־ ʕal- עַל upon עַ֥ם ʕˌam עַם people יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עַל־ ʕal- עַל upon יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and שִׂחַקְתִּ֖י śiḥaqtˌî שׂחק laugh לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 6:21. dixitque David ad Michol ante Dominum qui elegit me potius quam patrem tuum et quam omnem domum eius et praecepit mihi ut essem dux super populum Domini Israhel And David said to Michol: Before the Lord, who chose me rather than thy father, and than all his house, and commanded me to be ruler over the people of the Lord in Israel, 6:21. And David said to Michal: “Before the Lord, who chose me rather than your father, and rather than his entire house, and who commanded me, that I should be the leader over the people of the Lord in Israel, 6:21. And David said unto Michal, [It was] before the LORD, which chose me before thy father, and before all his house, to appoint me ruler over the people of the LORD, over Israel: therefore will I play before the LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191421-22: Религиозный восторг Давида, не понятный для холодной натуры высокорожденной Мелхолы, вполне понятен и достохвален в глазах массы простого, непосредственного народа.Adam Clarke: Commentary on the Bible - 18316:21: It was before the Lord, which chose me - David felt the reproach, and was strongly irritated, and seems to have spoken to Michal with sufficient asperity.2 Kings (2 Samuel) 6:22 Albert Barnes: Notes on the Bible - 18346:21: Play - See Sa2 6:5 note. The speech might be paraphrased, Before the Lord which chose me, etc., yea, before the Lord have I danced. He humbles Michal's pride by the allusion to her father's rejection, and shows by Saul's example how little pride contributes to the stability of greatness. Therefore, for his part, he will not think anything done for the glory of God too mean for him; and if he cannot have honor from Saul's daughter, he will be content to be honored by the maid-servants.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:21: before: Sa2 6:14, Sa2 6:16; Co1 10:31chose: Sa1 13:14, Sa1 15:28, Sa1 16:1, Sa1 16:12; Psa 78:70-72, Psa 89:19, Psa 89:20; Act 13:22 play: Sa2 6:5; Ch1 15:29 Geneva 1599And David said unto Michal, (k) [It was] before the LORD, which chose me before thy father, and before all his house, to appoint me ruler over the people of the LORD, over Israel: therefore will I play before the LORD.(k) It was for no worldly affection, but only for that zeal that I bore to God's glory. John GillAnd David said unto Michal, it was before the Lord,.... Before the ark of the Lord, what was done was done there; she upbraided him with his dancing and singing, which was designed for the honour and glory of God, and in thankfulness to him for the bringing the ark to his city, and therefore she ought not to have reproached him with it, and he adds:which chose me before thy father, and before all his house; see 1Kings 13:14; which he observed to humble her pride, and mortify her, as well as to remark the distinguishing goodness of God to him, which laid him under obligation to express his thankfulness to him in every shape: to appoint me ruler over the people of the Lord, over Israel; which was a high honour conferred upon him, and required the utmost gratitude: therefore will I play before the Lord; upon the harp, or praise before him, as the Targum, sing his praise before the ark, unto any instrument of music, without once imagining I disgrace myself, on the contrary think it to be the highest honour to me to be employed in such service. John WesleyBefore the Lord - In his presence and service, which though contemptible to thee, is, and ever shall be honourable in mine eyes. Who chose - Who took away the honour from him and his, and transferred it unto me, whereby he hath obliged me to love and serve him with all my might. |
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6:226:22: Եւ խաղացի՛ց եւ կաքաւեցից առաջի Տեառն, եւ հոլանեցա՛յց սոյնպէս եւ՛ս քան զեւս. եւ եղէց անպիտա՛ն յաչս քո. եւ ընդ աղախնայս ընդ որս ասացեր փառաւորել՝ փառաւորեցայց[3215]։ [3215] Ոմանք. Եւ հոլանեցայց նոյնպէս եւ՛ս։ Եւ [76]հոլանեցայց սոյնպէս`` եւս քան զեւս. եւ եղէց անպիտան յաչս [77]քո, եւ ընդ աղախնայս ընդ որս ասացեր [78]փառաւորել` փառաւորեցայց:22 Ահա այդ Տիրոջ առաջ ես պիտի երգեմ ու պարեմ: Եւ դեռ էլ աւելի պիտի մերկանամ, քո աչքին անարգ պիտի երեւամ ու դրանով էլ քո ասած այդ աղախինների առաջ պիտի փառաւորուեմ»: 22 Զիս ասկէ աւելի անարգ երեւցնելով՝ քու աչքերուդ առջեւ նուաստ ալ երեւնամ. Իսկ այն քու ըսած աղախիններուդ առջեւ պիտի փառաւորուիմ»։ 6:22: Եւ խաղացի՛ց եւ կաքաւեցից առաջի Տեառն, եւ հոլանեցա՛յց սոյնպէս եւ՛ս քան զեւս. եւ եղէց անպիտա՛ն յաչս քո. եւ ընդ աղախնայս ընդ որս ասացեր փառաւորել՝ փառաւորեցայց[3215]։ [3215] Ոմանք. Եւ հոլանեցայց նոյնպէս եւ՛ս։ 22 Ահա այդ Տիրոջ առաջ ես պիտի երգեմ ու պարեմ: Եւ դեռ էլ աւելի պիտի մերկանամ, քո աչքին անարգ պիտի երեւամ ու դրանով էլ քո ասած այդ աղախինների առաջ պիտի փառաւորուեմ»: 22 Զիս ասկէ աւելի անարգ երեւցնելով՝ քու աչքերուդ առջեւ նուաստ ալ երեւնամ. Իսկ այն քու ըսած աղախիններուդ առջեւ պիտի փառաւորուիմ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:226:22 и я еще больше уничижусь, и сделаюсь еще ничтожнее в глазах моих, и пред служанками, о которых ты говоришь, я буду славен. 6:22 καὶ και and; even ἀποκαλυφθήσομαι αποκαλυπτω reveal; uncover ἔτι ετι yet; still οὕτως ουτως so; this way καὶ και and; even ἔσομαι ειμι be ἀχρεῖος αχρειος unprofitable ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight σου σου of you; your καὶ και and; even μετὰ μετα with; amid τῶν ο the παιδισκῶν παιδισκη girl; maid ὧν ος who; what εἶπάς ερεω.1 state; mentioned με με me δοξασθῆναι δοξαζω glorify 6:22 וּ û וְ and נְקַלֹּ֤תִי nᵊqallˈōṯî קלל be slight עֹוד֙ ʕôḏ עֹוד duration מִ mi מִן from זֹּ֔את zzˈōṯ זֹאת this וְ wᵊ וְ and הָיִ֥יתִי hāyˌîṯî היה be שָׁפָ֖ל šāfˌāl שָׁפָל low בְּ bᵊ בְּ in עֵינָ֑י ʕênˈāy עַיִן eye וְ wᵊ וְ and עִם־ ʕim- עִם with הָֽ hˈā הַ the אֲמָהֹות֙ ʔᵃmāhôṯ אָמָה handmaid אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָמַ֔רְתְּ ʔāmˈart אמר say עִמָּ֖ם ʕimmˌām עִם with אִכָּבֵֽדָה׃ ʔikkāvˈēḏā כבד be heavy 6:22. et ludam et vilior fiam plus quam factus sum et ero humilis in oculis meis et cum ancillis de quibus locuta es gloriosior appareboI will both play and make myself meaner than I have done: and I will be little in my own eyes: and with the handmaids of whom thou speakest, I shall appear more glorious. 6:22. I will both play and demean myself, more so than I have done. And I will be little in my own eyes. And with the handmaids, about whom you are speaking, I will appear more glorious.” 6:22. And I will yet be more vile than thus, and will be base in mine own sight: and of the maidservants which thou hast spoken of, of them shall I be had in honour. 22. And I will be yet more vile than thus, and will be base in mine own sight: but of the handmaids which thou hast spoken of, of them shall I be had in honour.
6:22 And I will yet be more vile than thus, and will be base in mine own sight: and of the maidservants which thou hast spoken of, of them shall I be had in honour: 6:22 и я еще больше уничижусь, и сделаюсь еще ничтожнее в глазах моих, и пред служанками, о которых ты говоришь, я буду славен. 6:22 καὶ και and; even ἀποκαλυφθήσομαι αποκαλυπτω reveal; uncover ἔτι ετι yet; still οὕτως ουτως so; this way καὶ και and; even ἔσομαι ειμι be ἀχρεῖος αχρειος unprofitable ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight σου σου of you; your καὶ και and; even μετὰ μετα with; amid τῶν ο the παιδισκῶν παιδισκη girl; maid ὧν ος who; what εἶπάς ερεω.1 state; mentioned με με me δοξασθῆναι δοξαζω glorify 6:22 וּ û וְ and נְקַלֹּ֤תִי nᵊqallˈōṯî קלל be slight עֹוד֙ ʕôḏ עֹוד duration מִ mi מִן from זֹּ֔את zzˈōṯ זֹאת this וְ wᵊ וְ and הָיִ֥יתִי hāyˌîṯî היה be שָׁפָ֖ל šāfˌāl שָׁפָל low בְּ bᵊ בְּ in עֵינָ֑י ʕênˈāy עַיִן eye וְ wᵊ וְ and עִם־ ʕim- עִם with הָֽ hˈā הַ the אֲמָהֹות֙ ʔᵃmāhôṯ אָמָה handmaid אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָמַ֔רְתְּ ʔāmˈart אמר say עִמָּ֖ם ʕimmˌām עִם with אִכָּבֵֽדָה׃ ʔikkāvˈēḏā כבד be heavy 6:22. et ludam et vilior fiam plus quam factus sum et ero humilis in oculis meis et cum ancillis de quibus locuta es gloriosior apparebo I will both play and make myself meaner than I have done: and I will be little in my own eyes: and with the handmaids of whom thou speakest, I shall appear more glorious. 6:22. I will both play and demean myself, more so than I have done. And I will be little in my own eyes. And with the handmaids, about whom you are speaking, I will appear more glorious.” 6:22. And I will yet be more vile than thus, and will be base in mine own sight: and of the maidservants which thou hast spoken of, of them shall I be had in honour. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18316:22: I will yet be more vile - The plain meaning of these words appears to be this: "I am not ashamed of humbling myself before that God who rejected thy father because of his obstinacy and pride, and chose me in his stead to rule his people; and even those maid-servants, when they come to know the motive of my conduct, shall acknowledge its propriety, and treat me with additional respect; and as for thee, thou shalt find that thy conduct is as little pleasing to God as it is to me." Then it is said, Michal had no child till the day of her death: probably David never more took her to his bed; or God, in his providence, might have subjected her to barrenness which in Palestine was considered both a misfortune and a reproach. Michal formed her judgment without reason, and meddled with that which she did not understand. We should be careful how we attribute actions, the reasons of which we cannot comprehend, to motives which may appear to us unjustifiable or absurd. Rash judgments are doubly pernicious; they hurt those who form them, and those of whom they are formed.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:22: more vile: Isa 50:6, Isa 51:7; Mat 5:11, Mat 5:12; Act 5:41, Act 5:42; Heb 12:2; Pe1 4:14in mine: Gen 32:10; Job 40:4, Job 42:6; Ti1 1:15; Pe1 5:6 maidservants: or, handmaids I be had: Sa1 2:30 John GillAnd I will yet be more vile than thus,.... If this is to be vile, I will endeavour to be viler still; if to dance before the ark, and sing the praises of God, be reckoned a lessening of me, I will more and more be found in doing such things, or what is similar to them:and will be base in mine own sight: humble himself, and lie low in his own eyes, admiring the grace and goodness of God to him, thinking he could never condescend too low to exalt the Lord, and magnify the riches of his goodness: and of the maidservants which thou hast spoken of, of them shall I be had in honour; who the more humble I am, and the more I condescend, by laying aside all state in acts of devotion and religion, the more shall I be honoured and spoken well of by them. John WesleyMore vile than thus - The more we are vilified for well doing, the more resolute therein we should be, binding our religion the closer to us, for the endeavours of Satan's agents to shame us out of it. Be base - I will always be ready to abase myself before God, and think nothing to mean to stoop to for his honour. Be had in honour - So far will they be from despising me on this account, that they will honour me the more. |
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6:236:23: Եւ Մեղքողայ դստե՛ր Սաւուղայ ո՛չ եղեւ որդի մինչեւ ցօր մահուան իւրոյ։ Եւ Մեղքողայ դստեր Սաւուղայ ոչ եղեւ որդի մինչեւ ցօր մահուան իւրոյ:23 Եւ Սաւուղի դուստր Մեղքողը մինչեւ իր մահուան օրը զաւակ չունեցաւ: 23 Սաւուղին աղջիկը՝ Մեղքող՝ մինչեւ իր մահուան օրը զաւակ չծնաւ։ 6:23: Եւ Մեղքողայ դստե՛ր Սաւուղայ ո՛չ եղեւ որդի մինչեւ ցօր մահուան իւրոյ։ 23 Եւ Սաւուղի դուստր Մեղքողը մինչեւ իր մահուան օրը զաւակ չունեցաւ: 23 Սաւուղին աղջիկը՝ Մեղքող՝ մինչեւ իր մահուան օրը զաւակ չծնաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:236:23 И у Мелхолы, дочери Сауловой, не было детей до дня смерти ее. 6:23 καὶ και and; even τῇ ο the Μελχολ μελχολ daughter Σαουλ σαουλ Saoul; Saul οὐκ ου not ἐγένετο γινομαι happen; become παιδίον παιδιον toddler; little child ἕως εως till; until τῆς ο the ἡμέρας ημερα day τοῦ ο the ἀποθανεῖν αποθνησκω die αὐτήν αυτος he; him 6:23 וּ û וְ and לְ lᵊ לְ to מִיכַל֙ mîḵˌal מִיכַל Michal בַּת־ baṯ- בַּת daughter שָׁא֔וּל šāʔˈûl שָׁאוּל Saul לֹֽא־ lˈō- לֹא not הָ֥יָה hˌāyā היה be לָ֖הּ lˌāh לְ to יָ֑לֶד yˈāleḏ יֶלֶד boy עַ֖ד ʕˌaḏ עַד unto יֹ֥ום yˌôm יֹום day מֹותָֽהּ׃ פ môṯˈāh . f מָוֶת death 6:23. igitur Michol filiae Saul non est natus filius usque ad diem mortis suaeTherefore Michol the daughter of Saul had no child to the day of her death. 6:23. And so, there was no child born to Michal, the daughter of Saul, even to the day of her death. 6:23. Therefore Michal the daughter of Saul had no child unto the day of her death. 6:23 Therefore Michal the daughter of Saul had no child unto the day of her death: 6:23 И у Мелхолы, дочери Сауловой, не было детей до дня смерти ее. 6:23 καὶ και and; even τῇ ο the Μελχολ μελχολ daughter Σαουλ σαουλ Saoul; Saul οὐκ ου not ἐγένετο γινομαι happen; become παιδίον παιδιον toddler; little child ἕως εως till; until τῆς ο the ἡμέρας ημερα day τοῦ ο the ἀποθανεῖν αποθνησκω die αὐτήν αυτος he; him 6:23 וּ û וְ and לְ lᵊ לְ to מִיכַל֙ mîḵˌal מִיכַל Michal בַּת־ baṯ- בַּת daughter שָׁא֔וּל šāʔˈûl שָׁאוּל Saul לֹֽא־ lˈō- לֹא not הָ֥יָה hˌāyā היה be לָ֖הּ lˌāh לְ to יָ֑לֶד yˈāleḏ יֶלֶד boy עַ֖ד ʕˌaḏ עַד unto יֹ֥ום yˌôm יֹום day מֹותָֽהּ׃ פ môṯˈāh . f מָוֶת death 6:23. igitur Michol filiae Saul non est natus filius usque ad diem mortis suae Therefore Michol the daughter of Saul had no child to the day of her death. 6:23. And so, there was no child born to Michal, the daughter of Saul, even to the day of her death. 6:23. Therefore Michal the daughter of Saul had no child unto the day of her death. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191423: Религиозная инертность Мелхолы не могла не вызвать отчуждения к ней со стороны Давида.Бесплодие Мелхолы было как бы наказанием ее свыше. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:23: Michal: Sa1 1:6-8; Isa 4:1; Hos 9:11; Luk 1:25unto the day: Sa1 15:35; Isa 22:14; Mat 1:25 Next: 2 Kings (2 Samuel) Chapter 7 Geneva 1599Therefore Michal the daughter of Saul had (l) no child unto the day of her death.(l) Which was a punishment because she mocked the servant of God. John GillTherefore Michal the daughter of Saul had no child until the day of her death. The children she brought up for Adriel were not her own, but adopted ones, or Adriel's by another woman, 2Kings 21:8; however, she had none after this time, whatever she had before, and it does not appear that she had any, though the Jews say she was Eglah, and Ithream her son; see Gill on 2Kings 3:5. And thus she that vilified David brought a reproach upon herself, as barrenness was always reckoned, and no one descending from her arrived to royal dignity, and sat on the throne of David; and so it was ordered in Providence, as Abarbinel observes, that the seed of David and of Saul might not be mixed.John WesleyTherefore - Because of her proud and petulant speech and carriage to David, which God justly punished with barrenness. No child - After this time. |
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